rendlet^n's  jLi-thf-g- 


OBEIiT    I 


Archbishop  of  Glasgow. 


THE 


SELECT   WORKS 


OP 


ARCHBISHOP    LEIGH  TON. 


PREPARED  FOR  THE  PRACTICAL  USE  OF 


PRIVATE    CHRISTIANS. 


WITH   AN 

Xntrofcuctorj    1T  f  c  to 

OF   THE 

LIFE,  CHARACTER,  AND  WRITINGS 
OF   THE   AUTHOR. 


BY    GEORGE    B.    CHEEVER, 


BOSTON: 
PUBLISHED  BY  PEIRCE  &  PARKER, 

No.  9,  Cornhill. 

NEW-YORK  :     H.  C.  SLEIGHT. 
PHILADELPHIA  !     TOWAR,  J.  &  D.  M.  HOGAN. 

1832. 


Lfl 


Entered,  according1  to  Act  of  Congress,  in  the  year  1832,  by  PEIRCE  and  PARKER, 
in  the  Clerk's  Office  of  the  District  Court  of  Massachusetts. 


TRESS    OF    PEIRCE    &    PARKER. 


PREFACE. 


The  design  of  this  volume  is  to  bring  within  the  reach  of  pri- 
vate Christians  the  most  practical  and  interesting  portions  of  Arch- 
bishop Leighton's  Complete  Works.  The  selection  is  in  reg- 
ular order  from  every  part  of  his  writings,  and  we  have  endeavor- 
ed to  make  it  in  reality  rather  his  select  works,  than  a  mere  com- 
pilation of  his  beauties  ;  supposing  that  no  person  of  intelligence 
would  be  satisfied  with  a  meagre  list  of  scattered  extracts.  In 
the  account  of  his  life  vve  have  extracted  several  successive  pa- 
ges from  the  memoir  prefixed  to  the  last  edition  of  his  works, 
and  have  made  free  use  of  the  interesting  notices  to  be  found 
in  Bishop  Burners  History  of  his  own  Times. 

The  remark  on  page  xl,  in  regard  to  the  difference  between 
Christians  of  this  and  the  seventeenth  century  may  be  liable  to 
misapprehension.  Whoever  at  this  day  is  a  biblical  Christian, 
must  of  necessity  be  a  revival  Christian  ;  a  Christian  who  prays 
with  fervor  and  acts  with  energy  for  the  conversion  of  his 
feKow  men.  But  there  is  a  tendency  in  the  external  religious 
effort  of  this  age  to  stand  in  the  place  of  prayer  and  the  study  of 
the  Bible,  instead  of  proceeding  from  the  steady  performance  of 
those  duties,  as  their  inevitable,  legitimate  result.  Our  religion, 
then,  is  in  danger  of  becoming  bustling  and  superficial.  Now  if 
there  be  a  thoughtful  being  in  the  universe,  certainly  the  Chris- 
tian ought  to  be  such  an  individual.  The  Christians  in  Leigh- 
ton's  time  were  so.  The  Nonconformists  especially  united  pro- 


284743* 


IV  PREFACE. 

found  study  and  much  meditation  with  great  external  energy.  To 
make  the  Christian  character  complete,  both  these  are  necessary. 
Our  danger  is  that  of  neglecting  prayer  and  the  Bible,  the  only 
means  that  can  fit  us  for  usefulness,  and  of  entering  on  external 
effort,  too  much  because  the  general  current  sets  that  way,  and 
to  be  consistent  we  must  go  with  it,  whether  our  hearts  are  hum- 
ble, broken,  and  contrite,  or  not.  We  are  in  danger  of  endeav- 
oring to  promote  revivals,  not  because,  by  the  acquisition  of  scrip- 
tural wisdom,  and  by  habits  of  fervent,  frequent,  persevering 
prayer,  our  heads  and  hearts  are  prepared  for  it,  and  would  nat- 
urally constrain  us  to  it,  but  because  others  are  working,  the 
world  is  busy,  and  we  ask,  what  will  men  say  of  us.  La  soci- 
ete,  la  societe  !  says  Madame  De  Stael,  (and  oh  how  much  mel- 
ancholy truth  there  is  in  it,  even  in  regard  to  social  religious 
effort,)  comme  elle  rend  le  coeur  dur  et  P  esprit  frivole  !  comme 
dla  fait  vivre  pour  ce  que  /'  on  dim  de  vous  I  Society,  society ! 
how  it  renders  the  heart  hnrd  and  the  mind  frivolous  !  how  it 
makes  you  live  for  what  people  will  say  of  you  ! 

As  external  effort  increases,  Prayer  and  the  thoughtful  peru- 
sal of  God's  word  ought  to  increase  in  proportion.  We 
are  in  danger  of  acting  on  a  theory  directly  opposite,  and  of  ar- 
guing ourselves  into  the  belief  that  the  frequency  and  variety  of 
external  duty  excuses  us  from  spending  so  much  time  as  usual 
over  the  Bible  and  in  prayer.  If  the  Christian  would  do  much 
for  Jesus  in  this  dying  world,  he  must  be  vigilant,  he  must  be 
thoughtful,  he  must  labor  in  secret,  and  become  eminently  a 
man  of  prayer.  Amidst  all  Paul's  journeyings,  perils,  and 
labors,  he  was  -night  and  day  praying  exceedingly. 


REMARKS 

ON    THE 

LIFE,     CHARACTER,     AND     WRITINGS, 

OF 

ARCHBISHOP    LEIGHTON. 


Put  off  thy  shoes  from  thy  feet,  for  the  place  whereon  thou 
standest  is  holy  ground.  It  is  with  no  small  degree  of  ibis  feeling 
that  we  approach  the  contemplation  of  a  character  so  holy  as  that 
of  Archbishop  Leighton.  Every  thing  connected  with  his  mem- 
ory seems  sanctified  ;  and  when  we  open  a  volume  of  his  wri- 
tings, it  is  almost  as  if  we  opened  the  Bible. 

He  was  born  at  Edinburgh  in  the  year  1611.  His  father,  Dr. 
Alexander  Leighton,  was  a  presbyterian  clergyman,  who,  for  a 
virulent  attack  upon  Episcopacy,  experienced  the  painful  cruel- 
ties of  the  Star-Chamber  under  Charles  1st.  Leighton  had  two  sis- 
ters and  a  younger  brother.  He  was  remarkable  even  in  childhood 
for  his  q-jiet  disposition  and  affectionate  serious  manners.  He 
seems  indeed  to  have  been  sanctified  from  his  earliest  years,  and 
while  yet  a  boy  is  said  to  have  directed  his  studies  and  views  to- 
wards the  ministry.  He  was  educated  at  Edinburgh,  and  after 
receiving  his  degree  travelled  in  Europe  1'or  several  years,  pursu- 
ing his  studies  at  the  same  time.  From  his  travels  he  returned 
to  Scotland,  and  shortly,  in  1641,  being  then  thirty  years  of  age, 
was  ordained  Minister  of  Newbottle  near  Edinburgh .  Here 
he  continued  till  L6a2,  when  he  tendered  his  resignation  to  the 
Presbytery.  "  He  soon  came,"  says  Bishop  Burnet,  "  to  see  into 
the  follies  of  the  presbyterians  and  to  dislike  their  covenant ;  par- 
ticularly their  imposing  it,  and  their  fury  against  all  who  differed 
from  them.  He  found  they  were  not  capable  of  large  thoughts  : 
theirs  were  narrow,  as  their  tempers  were  sour.  So  he  grew  wea- 
ry of  mixing  with  them.  He  scarce  ever  went  to  their  meetings, 
and  lived  in  great  retirement,  minding  only  the  care  of  his  own 
parish  at  Newbottle,  near  Edinburgh.  Yet  all  the  opposition 
that  he  made  to  them  was,  that  he  preached  up  a  more  exact 
1 


VI 

rule  of  life,  than  seemed  to  them  consistent  with  human  nature ; 
but  his  own  practice  did  even  outshine  his  doctrine." 

It  was  not  strange  that  a'man  of  his  uncommon  mildness  should 
find  his  situation  an  unpleasant  one.  Besides  having  a  predi- 
lection for  the  Episcopalian  form  of  worship,  he  could  not  en- 
dure the  spiritual  despotism  nor  the  fierce  zeal  prevalent  among 
the  members  of  the  Presbyterian  Church  of  Scotland.  From 
one  anecdote  it  would  seem  that  his  brethren  in  the  ministry  were 
but  ill  pleased  with  his  freedom  from  the  intolerant  and  passionate 
zeal  of  the  times.  In  a  synod  he  was  publicly  reprimanded  for 
not  preaching  up  the  limes.  Who,  he  asked,  does  preach  up  the 
times  ?  It  was  answered  that  all  the  brethren  did  it.  Then,  he 
rejoined,  if  all  of  you  preach  up  the  times,  you  may  surely  allow 
one  poor  brother  to  preach  up  Christ  Jesus  and  eternity. 

About  this  period  he  met  with  a  calamity  in  the  loss  of  a  thousand 
pounds,  which  constituted  his  whole  property.  He  had  suffered  it 
to  remain  in  the  hands  of  a  merchant  without  adequate  security. 

To  the  remonstrances  of  Mr  Lightmaker,  his  brother  in  law, 
who  urged  him  to  come  to  London  and  vest  it  more  safely,  he  repli- 
ed, "  any  pittance  belonging  to  me  may  possibly  be  useful  for  my 
subsistence  ;  but  truly  if  something  else  draw  me  not,  I  shall  nev- 
er bestow  so  long  a  journey  on  that  I  account  so  mean  a  bu- 
siness." When  the  merchant  failed,  as^had  been  anticipated,  and 
Leighton's  patrimony  was  irretrievably  lost,  he  said  to  his  broth- 
er in  law,  "  That  little  that  was  in  Mr.  E.'s  hands  hath  failed  me  ; 
but  I  shall  either  have  no  need  of  it,  or  be  supplied  in  some  oth- 
er way." 

Being  in  England  sometime  afterwards,  his  recent  loss  was 
touched  upon  by  Mr.  Lightmaker,  who  regretted  that  he  had  so 
sadly  misplaced  his  confidence.  "  Oh  !  no  more  of  that,"  cried 
Leighton  ;  "  the  good  man  has  escaped  from  the  care  and  vex- 
ation of  ihat  business."  "  What,  is  that  all  you  make  of  the  mat- 
ter ?"  rejoined  his  brother-in-law  with  surprise.  '"  Truly,"  an- 
swered the  other,  "  if  the  Duke  of  Newcastle,  after  losing  nine- 
teen times  as  much  of  yearly  income,  can  dance  and  sing,  while 
the  solid  hopes  of  Christianity  will  not  avail  to  support  us,  we  had 
better  be  as  the  world." 

"  Somewhere  about  this  time, — for  the  date  cannot  be  assigned 
with  certainty, — there  happened  an  accident  which  drew  forth  a 
proof  of  his  admirable  self-possession  in  the  sudden  prospect  of 
death.  He  had  taken  the  water  at  the  Savoy  stairs,  in  company 
with  his  brother  Sir  Ellis,  his  lady,  and  some  others,  and  was  on 
his  way  to  Lambeth,  when,  owing  to  some  mismanagement,  the 


Vll 

boat  was  in  imminent  danger  of  going  to  the  bottom.  While  the 
rest  of  the  party  were  pale  with  terror,  and  most  of  them  cry- 
ing out,  Leighton  never  for  a  moment  lost  his  accustomed  seren- 
ity. To  some,  who  afterwards  expressed  their  astonishment  at 
his  calmness,  he  replied  ;  "  Why,  what  harm  would  it  have  been, 
if  we  had  been  safely  landed  on  the  OTHER  SIDE  ?"  In  the  habit 
of  dying  daily,  and  of  daily  conversing  with  the  world  of  spir- 
its, he  could  never  be  surprised  or  disconcerted  by  a  summons 
to  depart  out  of  the  body." 

"  Another  anecdote  of  him,  which  bears  witness  to  his  devout 
equanimity  on  perilous  occasions,  belongs  to  this  period  of  his 
history .  During  the  civil  wars,  when  the  royalist  army  was  ly- 
ing in  Scotland,  Leighton  was  anxious  to  visit  his  brother,  who 
bore  arms  in  the  king's  service,  before  an  engagement  which  was 
•daily  expected  should  take  place.  On  his  way  to  the  camp  he 
was  benighted  in  the  midst  of  a  vast  thicket ;  and  having  deviated 
from  the  path,  he  sought  in  vain  for  an  outlet.  Almost  spent 
with  fatigue  and  hunger,  he  began  to  think  his  situation  desperate, 
and  dismounting  he  spread  his  cloak  upon  the  ground,  and  knelt 
down  to  pray.  With  implicit  devotion  he  resigned  his  soul  to 
God;  entreating,  however,  that  if  it  were  not  the  divine  pleasure 
for  him  then  to  conclude  his  days,  some  way  of  deliverance  might 
be  opened.  Then  remounting  his  horse,  he  threw  the  reins  upon 
its  neck;  and  the  animal,  left  to  itself,  or  rather  to  the  conduct 
/of  an  Almighty  Providence,  made  straight  into  the  high  road, 
threading  all  the  mazes  of  the  wood  with  unerring  certainty." 

At  first  his  resignation  was  not  accepted,  but  afterwards,  in 
1652,  he  was  discharged  from  the  ministerial  duties  which  he 
had  performed  for  more  than  eleven  years,  with  such  holy, 
unexampled  faithfulness.  Not  long  after  this,  he  was  chosen 
principal  of  the  University  of  Edinburgh,  and  remained  in  this 
situation  till  1662.  Burnet's  account  of  this  event  is  as  follows. 
"  He  had  generally  the  reputation  of  a  saint,  and  of  something 
above  human  nature  in  him  :  So  the  Mastership  of  the  college 
of  Edinburgh  falling  vacant  sometime  after,  and  it  being  in  the 
gift  of  the  city,  he  was  prevailed  with  to  accept  of  it,  because  in 
it  he  was  wholly  separated  from  all  church  matters.  He  con- 
tinued ten  years  in  that  post,  and  was  a  great  blessing  in  it ;  for 
he  talked  so  to  all  the  youth  of  any  capacity  or  distinction,  that  it 
had  a  great  effect  on  many  of  them.  He  preached  often  to 
them  ;"and  if  crowds  broke  in,  which  they  were  apt  to  do,  he 
would  have  gone  on  in  his  sermon  in  Latin,  with  a  purity  and  life 
that  charmed  all  who  understood  it."  It  was  his  custom  to  de- 
liver a  theological  Prelection  once  a  week. 


Vlll 

In  1662  he  was  exalted  to  "  a  sphere  of  stormy  greatness, 
wherein  his  apostolic  virtues  gilded  the  gloom,  which  it  exceeded 
even  their  influence  to  dispel."  He  was  appointed  by  the  King 
with  several  other  bishops  to  commence  the  reestablishment  of  the 
Episcopal  church  in  Scotland.  He  acceded  to  the  preferment 
from  a  pure  sense  of  duty,  contrary  to  his  own  desires,  and  in  the 
hope  by  wise  and  gentle  measures  to  soften  the  prejudices  of  his 
countrymen,  and  accomplish  the  union  of  the  churches  of  Eng- 
land and  Scotland.  At  his  own  special  request  he  was  appoint- 
ed to  the  least  important  See,  the  inconsiderable  one  of  Dun- 
blane in  Perthshire.  His  reluctance  to  acquiesce  at  any  rate  in 
the  promotion,  "  was  only  overcome  by  a  peremptory  order  of 
the  court,  requiring  him  to  accept  it,  unless  he  thought  in  his  con- 
science that  the  episcopal  office  was  unlawful."  This  he  could 
not  conscientiously  declare.  In  a  letter  to  the  Rev.  James  Aird, 
Minister  at  Torry,  which  exhibits  in  a  very  interesting  manner 
his  feelings  on  this  occasion  he  observes, 

"  One  comfort  I  have,  that  in  what  is  pressed  on  me  there  is 
the  least  of  my  own  choice,  yea  on  the  contrary  the  strongest 
aversion  that  ever  I  had  to  any  tiling  in  all  my  life  :  the  difficul- 
ty in  short  lies  in  a  necessity  of  either  owning  a  scruple  which 
1  have  not,  or  the  rudest  disobedience  to  authority,  that  may  be. 
Meanwhile  hope  well  of  me,  and  pray  for  me.  This  word  I 
will  add,  that  as  there  has  been  nothing  of  my  choice  in  the 
thing,  so  I  undergo  it,  if  it  must  be,  as  a  mortification,  and  that 
greater  than  a  cell  and  haircloth  :  and  whether  any  will  believe 
this  or  no  I  am  not  careful." 

"The  bishops  came  down  to  Scotland,"  says  Burnet, 
"  soon  after  their  consecration,  all  in  one  coach.  Leighton  told 
me  he  believed  they  were  weary  of  him,  for  he  was  very  wea- 
ry of  them  ;  but  he,  finding  they  intended  to  be  received  at  Ed- 
inburgh with  some  pomp,  left  them  at  Morpeth,  and  came  to  Ed- 
inburgh a  few  days  before  them.  He  hated  all  appearances  of 
vanity." 

He  was  a  true  Shepherd  and  Bishop  of  souls.  In  a  thousand 
ways  the  holy  glories  of  his  character  shone  in  his  wise  and  pious 
measures  for  the  promotion  of  religion  in  Scotland.  "  The  only 
priority  he  sought"  writes  his  biographer,  "  was  in  labors ;  the 
only  ascendancy  he  coveted  was  in  self-denial  and  holiness ;  and 
in  these  respects  he  had  few  competitors  for  preeminence.  Pro- 
ceeding steadily  upon  these  principles,  and  exerting  all  his  influ- 
ence to  impart  to  others  the  same  fervency  of  spirit,  he  drew  up- 
on himself  the  eyes  of  all  Scotland,  which  gazed  with  amazement 


IX 


at  his  bright  and  singular  virtues,  as  at  a  star  of  unrivalled  bril- 
liance, newly  added  to  the  sky.  Even  the  presbyterians  were 
softened  by  his  Christian  urbanity  and  condescension,  and  were 
constrained  to  admit  that  on  him  had  descended  a  double  portion 
of  the  apostolic  spirit.  Had  his  colleagues  in  office  been  kin 
to  him  in  temper,  it  is  not  extravagant  to  believe  that  the  attempt 
to  restore  episcopacy  would  have  had  a  more  prosperous  issue." 

But  he  soon  found  it  vain  to  hope,  while  plans  conceived  in  a 
spirit  of  imprudence  and  harshness  were  carried  into  execution 
by  irreligious  men  with  irreligious  fury.  "  I  find  him  expressing 
himself,"  says  his  biographer,  "  in  allusion  no  doubt  to  the 
leading  men  of  this  period,  with  a  poignant  recollection  of 
-the  selfish  craft  by  which  they  were  characterized.  Seeing 
ihem  destitute  of  Christian  simplicity  and  singleness  of  purpose, 
he  lost  all  heart  about  the  issue  of  their  measures  ;  and  designa- 
ted them,  in  scriptural  language,  as  empty  vines  bringing  forth  fruit 
unto  themselves.  "  I  have  met  with  many  cunning  plotters," 
he  would  say,  "  but  with  few  truly  honest  and  skilful  undertakers. 
Many  have  I  seen  who  were  wise  and  great  as  to  this  world,  but 
of  such  as  are  willing  to  be  weak  that  others  may  be  strong,  and 
whose  only  aim  it  is  to  promote  the  prosperity  of  Zion,  have  1 
not  found  one  in  ten  thosuand." 

In  1665  he  came  to  the  resolution  to  lay  down  his  charge,  and 
accordingly  bade  a  solemn  farewell  to  the  clergy,  before  going  to 
London  to  seek  permission  to  resign.  The  king  was  affected  by 
his  representations,  and  pledged  himself  to  more  prudent  and 
conciliatory  measures  ;  but  would  not  consent  to  Leighlon's  re- 
signation. The  account  of  his  interview,  which  he  supposed 
would  be  the  last,  with  his  clerical  brethren,  (taken  from  the  re- 
cords of  his  charges  to  the  clergy,)  is  full  of  pathos. 

"  After  the  affairs  of  the  synod  were  ended,  the  Bishop  shew- 
ed the  brethren  he  had  somewhat  to  impart  to  them  that  concer- 
ned himself,  which  though  it  imported  little  or  nothing,  either  to 
them  or  to  the  church,  yet  he  judged  it  his  duty  to  acquaint  them 
with  ;  and  it  was,  the  resolution  he  had  taken  of  retiring  from  his 
public  charge  ;  and  that  all  the  account  he  could  give  of  the 
reasons  moving  him  to  it  was  briefly  this ;  the  sense  he  had  of 
his  own  unworthiness  of  so  high  a  station  in  the  church,  and  his 
weariness  of  the  contentions  of  this  church,  which  seemed  rather 
to  be  growing  than  abating,  and  by  their  growth  did  make  so  great 
abatement  of  that  Christian  meekness  and  mutual  charity,  that  is 
so  much  more  worth  than  the  whole  sum  of  all  that  we  contend 
about.  He  thanked  the  brethren  for  all  their  undeserved  respect 
*1 


and  kindness  manifested  to  himself  all  along ;  and  desired  their 
good  construction  of  the  poor  endeavors  he  had  used  to  serve 
them,  and  to  assist  them  in  promoting  the  work  of  the  ministry, 
and  the  great  designs  of  the  gospel,  in  their  bounds  ;  and  if  in  any 
thing  in  word  or  deed  he  had  offended  them,  or  any  of  them,  he 
earnestly  and  humbly  craved  their  pardon  :  and  having  recom- 
mended to  them  to  continue  in  the  study  of  peace  and  holiness, 
and  of  ardent  love  to  our  great  Lord  and  Master,  and  to  the 
souls  he  hath  so  dearly  bought,  he  closed  with  these  words  of 
the  apostle  :  Finally,  brethren,  farewell :  be  perfect,  be  of  good 
comfort,  be  of  one  mind,  and  live  in  peace ;  and  the  God  of 
peace  and  love  shall  be  with  you." 

In  1669  Leighton  was  appointed  Archbishop  of  Glasgow  on 
the  removal  of  Archbishop  Burnet.  The  short  account  which 
Bishop  Burnet,  in  the  history  of  his  own  times,  has  given  of  this 
event  and  its  immediate  results  in  the  movements  of  Leighton, 
his  clergy,  and  the  presbyterian  ministers,  is  admirably  character- 
istic of  all  the  parties. 

"  Leighton  undertook  the  administration  of  the  See  of  Glas- 
gow :  and  it  was  a  yenr  after  this,  before  he  was  prevailed  on  to  be 
translated  thither.  He  came,  upon  this,  to  Glasgow,  and  held  a 
synod  of  his  clergy  ;  in  which  nothing  was  to  be  heard,  but  com- 
plaints of  desertion  and  ill  usage  from  them  all.  Leighton  in  a 
sermon  that  he  preached  to  them,  and  in  several  discourses  both 
public  and  private,  exhorted  them  to  look  up  more  to  God,  to 
consider  themselves  as  the  ministers  of  the  cross  of  Christ,  to  bear 
the  contempt  and  ill  usage  they  met  with,  as  a  cross  laid  on  them 
for  the  exercise  of  their  faith  and  patience,  to  lay  aside  all  the 
appetites  of  revenge,  to  humble  themselves  before  God,  to  have 
many  days  for  secret  fasting  and  prayers,  and  to  meet  often  to- 
gether, that  they  might  quicken  and  assist  one  another  in  those 
holy  exercises;  and  then  they  might  expect  blessing  from  hea- 
ven upon  their  labors.  This  was  a  new  strain  to  the  clergy. 
They  had  nothing  to  say  against  it;  but  it  was  a  comfortless  doc- 
trine to  them  and  they  had  not  been  accustomed  to  it.  No  spee- 
dy ways  were  proposed  for  forcing  the  people  to  come  to  church, 
nor  for  sending  soldiers  among  them,  or  raising  the  fines  to  which 
they  were  liable.  So  they  went  home,  as  little  edified  with 'their 
new  bishop  as  he  was  with  them.  When  this  was  over,  he  went 
round  some  parts  of  the  country,  to  the  most  eminent  of  the  in- 
dulged ministers,  and  carried  me  with  him.  His  business  was 
to  persuade  them  to  hearken  to  propositions  of  peace.  He  told 
them  some  of  them  would  be  quickly  sent  for  to  Edinburgh,  where 


XI 

terms  would  be  offered  them  in  order  to  the  making  up  our  dif- 
ferences: all  was  sincerely  meant :  they  would  meet  with  no  arti- 
fices nor  hardships  :  and  if  they  received  those  offers  heartily, 
they  would  be  turned  into  laws  :  and  all  the  vacancies  then  in  the 
church  would  be  filled  by  their  brethren.  They  received  this 
with  so  much  indifference,  or  rather  neglect,  that  it  would  have 
cooled  any  zeal  that  was  less  warm  and  less  active  than  that  good 
man's  was.  They  were  scarce  civil;  and  did  not  so  much  as 
thank  him  for  his  tenderness  and  care  :  the  more  artful  among 
them,  such  as  Hutcheson,  said  it  was  a  thing  of  general  concern, 
and  they  were  but  single  men.  Others  were  more  metaphysical, 
and  entertained  us  with  some  poor  arguings  and  distinctions. 
Leighton  began  to  lose  heart.  Yet  he  was  resolved  to  set  the 
negotiation  on  foot,  and  carry  it  as  far  as  he  could." 

In  1670  Leighton  Jiad  several  conferences  with  the  presbyte- 
rian  leaders,  and  offered  such  concessions  as  in  effect  almost 
vacated  the  episcopal  office  ;  but  it  was  all  in  vain.  "  All  was 
lost  labor,"  says  Burnet ;  "  hot  men  among  them  were  positive  ; 
and  all  of  them  were  full  of  contention."  The  whole  account  of 
these  convocations,  and  indeed  of  the  prosecution  and  end  of  king 
Charles'  designs  for  the  establishment  of  episcopacy  in  Scotland, 
is  one  of  the  most  interesting  and  instructive  portions  of  Bur- 
net's  History.  Their  last  meeting  took  place  at  the  house  of 
Lord  Rothes,  "  where,  says  Leighton's  biographer,  this  tedious 
treaty  was  concluded  by  Hucheson,  in  the  name  of  the  whole 
fraternity,  returning  this  'short  and  dry  answer,'  as  Leighton  de- 
signates it;  '  We  are  not  free  in  conscience  to  close  with  the 
propositions,  made  by  the  Bishop  of  Dunblane,  as  satisfactory.' 
Leighton  begged  for  an  explicit  statement  of  their  reasons  for 
persisting  in  a  course,  so  contrary  to  the  peace  and  welfare  of 
the  church;  but  the  presbyterian  representatives  excused  them- 
selves from  all  argument  on  the  subject.  Being  requested  to 
submit  propositions,  on  their  part,  which  might  furnish  a  hopeful 
basis  for  a  fresh  negotiation,  they  declined  the  invitation,  on  the 
plea  that  their  sentiments  were  already  before  the  world  ;  there- 
by signifying  that  nothing  would  satisfy  them,  short  of  the  utter 
extinction  of  episcopacy.  The  Archbishop,  perceiving  that  no 
terms  would  be  accepted  by  this  untractable  race,  delivered  him- 
self, before  the  assembly  broke  up,  at  considerable  length  and  with 
energetic  solemnity.  He  unfolded  the  motives,  by  which  he  had 
been  actuated  in  setting  afloat  this  negotiation,  and  in  still  urging 
it  forward,  when  wave  upon  wave  was  driving  it  back.  '  My  sole 
object  has  been  to  procure  peace,  and  to  advance  the  interests 


Xll 

of  true  religion.  In  following  up  this  object,  I  have  made  several 
proposals,  which  I  am  fully  sensible  involved  great  diminutions  of 
the  just  rights  of  episcopacy.  Yet,  since  all  church  power  is  in- 
tended for  edification,  and  not  for  destruction,  I  thought  that,  in 
our  present  circumstances,  episcopacy  might  do  more  for  the  pros- 
perity of  Christ's  kingdom  by  relaxing  some  of  its  just  pretensions, 
than  it  could  by  keeping  hold  of  all  its  rightful  authority.  It  is 
not  from  any  mistrust  of  the  soundness  of  our  cause,  that  L  have 
offered  these  abatements  ;  for  I  am  well  convinced  that  episco- 
pacy has  subsisted  from  the  apostolic  age  of  the  church.  Per- 
haps I  may  have  wronged  my  own  order  in  making  such  large 
concessions  :  but  the  unerring  discerner  of  hearts  will  justify  my 
motives ;  and  I  hope  ere  long  to  stand  excused  with  my  own 
brethren.  You  have  thought  fit  to  reject  our  overtures,  without 
assigning  any  reason  for  the  rejection,  and  without  suggesting 
any  healing  measures  in  the  room  of  ours.  The  continuance  of 
the  divisions,  through  which  religion  languishes,  must  consequent- 
ly lie  at  your  door.  Before  God  and  man  I  wash  my  hands  of 
whatever  evils  may  result  from  the  rupture  of  this  treaty.  1 
have  done  my  utmost  to  repair  the  temple  of  the  Lord  ;  and  my 
sorrow  will  not  be  embittered  by  compunction,  should  a  flood  of 
miseries  hereafter  rush  in  through  the  gap  you  have  refused  to 
assist  me  in  closing.'  ' 

Leighton  continued  two  or  three  years  longer  in  his  patient 
but  fruitless  attempts  for  union  and  peace.  His  spirit  had  long 
been  tried  by  the  worldliness  of  his  colleagues,  the  rashness 
and  tyranny  of  the  government,  the  rigid  obstinacy  of  the  pres- 
byterians,  and  the  distractions  so  multiplied  around  him.  At 
length,  considering  his  work  at  an  end,  he  resolved  to  give  up 
his  charge  and  retire  from  the  world.  "The  dressing  and  un- 
dressing his  soul,  as  he  used  to  call  his  devotional  exercises,  was 
the  business  to  which  his  few  remaining  days  ought  to  be  conse- 
crated ;  and  he  "  longed  to  escape,  if  only  into  the  air  among  the 
birds,"  from  the  ungrateful  service,  which  he  had  not  declined, 
when  summoned  to  it  by  the  exigencies  of  the  church  ;  but  from 
which  he  held  himself  discharged,  now,,that  it  was  become  evi- 
dent that  no  good  could  ensue  from  his  remaining  in  it."  There 
is  a  letter  to  his  sister  which  discloses  his  feelings  on  this  subject ; 
a  shade  of  sadness  rests  on  his  expressions,  but  they  breathe 
perfect  resignation  to  the  will  of  God. 

DEAR  SISTER, 

I  was  strangely  surprised  to  see  the  bearer  here.     What  could 


Xlll 

occasion  it  I  do  not  yet  understand.  At  parting  he  earnestly 
desired  a  line  to  you,  which  without  his  desire  my  own  affection 
would  have  carried  me  to,  if  I  knew  what  to  say  but  what  I 
trust  you  do :  and  'tis  that  our  joint  business  is  to  die  daily  to 
this  world  and  self,  that  what  little  remains  of  our  life  we  may 
live  to  Him  that  died  for  us.  For  myself,  to  what  purpose  is  it 
to  tell  you,  what  the  bearer  can,  that  I  grow  old  and  sickly  ; 
and  though  I  have  here  £reat  retirement,  as  great  and  possibly 
greater  than  I  could  readily  find  any  where  else,  yet  I  am  still 
panting  after  a  retreat  from  this  place  and  all  public  charge,  and 
next  to  rest  in  the  grave.  It  is  the  pressingest  desire  I  have  of 
any  thing  in  this  world ;  and,  if  it  might  be,  with  you,  or  near 
'You.  But  our  heavenly  Father,  we  quietly  resigning  all  to  him, 
both  knows  and  will  do  what  is  best.  Remember  my  kindest 
affection  to  your  son  and  daughter,  and  to  Mr.  Siderfin,  and 
pray  for 

Your  poor  weary  brother, 
Dunblane,  April  Wth.  R.  L. 

Burnet  has  given  the  account  of  his  retirement.  "  Leighton 
upon  all  this  concluded  he  could  do  no  good  on  either  side  :  he 
had  gained  no  ground  on  the  presbyterians,  and  was  suspected 
and  hated  by  the  episcopal  party.  So  he  resolved  to  retire  from 
all  public  employments  and  to  spend  the  rest  of  his  days  in  a 
corner  far  from  noise  and  business,  and  to  give  himself  wholly  to 
prayer  and  meditation,  since  he  saw  he  could  not  carry  on 
his  great  designs  of  healing  and  reforming  the  church,  on  which 
he  had  set  his  heart.  He  had  gathered  together  many  instances 
out  of  church  history,  of  bishops  that  had  left  their  Sees  and  re- 
tired from  the  world  ;  and  was  much  pleased  with  these. — He 
said,  his  work  seemed  to  be  at  an  end  ;  he  had  no  more  to  do 
unless  he  had  a  mind  to  please  himself  with  the  lazy  enjoying  a 
good  revenue.  So  he  could  not  be  wrought  on  by  all  that  could 
be  laid  before  him  ;  but  followed  Duke  Lauderdale  to  court, 
and  begged  leave  to  retire  from  his  archbishoprick.  The  Duke 
could  by  no  means  consent  to  this.  So  he  desired  that  he  might 
be  allowed  to  do  it  within  a  year.  Duke  Lauderdale  thought  so 
much  time  was  gained  :  so  to  be  rid  of  his  importunities  he 
moved  the  king  to  promise  him,  that  if  he  did  not  change  his 
mind,  he  would  within  the  year  accept  of  his  resignation.  He 
came  back  much  pleased  with  what  he  had  obtained  ;  and  said 
to  me  upon  it,  there  was  now  but  one  uneasy  stage  between  him- 
and  rest,  and  he  would  wrestle  through,  the  best  he  could." 


XIV 

As  soon  as  the  year  was  completed  he  hastened  to  London 
and  laid  down  his  archbishopric.  After  his  resignation  he  re- 
sided a  short  time  in  the  college  of  Edinburgh  ;  thence  he  retired 
to  Broadhurst,  an  estate  in  Horsted  Keynes,  Sussex,  belonging 
to  his  sister  the  widow  of  Edward  Lightmaker,  Esq.,  the  same 
sister  to  whom  he  had  expressed  his  earnest  wishes  for  such  a 
retreat,  in  the  letter  on  the  preceding  page.  With  her  he  con- 
tinued till  the  year  1684,  in  which  he  died. 

Before  the  account  of  his  death,  the  reader  will  be  gratified  in 
perusing  the  following  deeply  interesting  passages  from  the  de- 
scription of  his  life  and  character  by  his  biographer,  the  Rev. 
J.  N.  Pearson.  We  have  quoted  some  paragraphs  already  ; 
what  follows  seerns  to  relate  principally  to  the  interval  between 
his  retirement  and  his  death. 

"  Of  the  habits  and  employments  of  this  man  of  God,  during 
the  sequel  of  his  life,  there  remain  but  few  particulars.  Some 
interesting  notices,  however,  of  his  general  conversation,  which 
are  mostly  gleaned  from  his  nephew's  letter  to  the  Bishop  of 
Salisbury,  the  pen  of  biography  will  not  be  employed  amiss  in 
recording. 

"  We  have  seen  that  it  was  his  purpose,  in  divorcing  himself 
from  the  world,  to  give  up  the  remnant  of  his  days  to  secret  and 
tranquil  devotion.  Having  spent  his  prime  in  the  active  duties 
of  his  profession,  and  in  the  service  of  his  fellow-creatures,  he 
saw  no  impropriety,  but  rather  a  suitableness,  in  consecrating  his 
declining  years  more  immediately  to  God  ;  and  in  making  the 
last  stage  of  earthly  existence  a  season  of  unintermitted  prepar- 
ation for  the  scene,  upon  which  he  was  to  enter  at  the  end  of 
his  journey.  Accordingly  he  lived  in  great  seclusion;  and  ab- 
stained, to  the  utmost,  that  charity  and  courtesy  would  allow, 
from  giving  and  receiving  visits.  Let  it  not  be  supposed,  how- 
ever, that  he  withdrew  from  ministerial  employments.  After 
disburdening  himself  of  the  episcopal  dignity,  he  again  look  to 
the  vocation  of  a  parish  minister,  and  was  constantly  engaged  at 
Horsted  Keynes,  or, of  one  of  the  neighboring  churches,  in 
reading  prayers  or  in  preaching.  In  the  peasant's  cottage, 
likewise, 

«-  his  tongue  dropt  manna  •. 

and  long  after  his  decease  he  was  talked  of  by  the  poor  of  hia 
village  with  affectionate  reverence.  Writh  deep  feeling  would 
they  recall  his  divine  counsels  and  consolations;  his  tenderness 
in  private  converse  ;  and  the  impressive  sanctity  which  he  carried 
into  the  solemnities  of  public  worship. 


XV 

11  Of  the  devotion  which  mingled  with  his  own  life,  flowing  easily 
from  a  wellspring  of  divine  love  in  his  soul,  it  would  be  hard  to 
speak  extravagantly.  Prayer  and  praise  were  his  business  and 
his  pleasure.  His  manner  of  praying  was  so  earnest  and  impor- 
tunate, as  proved  that  his  soul  mounted  up  to  God  in  the  flame 
of  his  oral  aspirations.  Although  none  was  ever  less  tainted  with 
a  mechanical  spirit  in  religion,  yet  he  denied  that  the  use  of  writ- 
ten forms  put  to  flight  the  power  of  devotion  ;  and  he  himself 
occasionally  used  them  with  an  energy  and  feeling,  by  which  his 
hearers  were  powerfully  excited.  To  the  Lord's  prayer  he  was 
particularly  partial,  and  said  of  it,  "  Oh,  the  spirit  of  this  prayer 
would  make  rare  Christians !"  Considering  prayer,  fervent, 
frequent,  intercessory  prayer,  to  be  a  capital  part  of  the  clerical 
office,  he  would  repeat  with  great  approbation  that  apophthegm 
of  a  pious  bishop — "  Necesse  est,  non  ut  multum  legamus,  sed  vt 
multum  orcmus."*  This  he  accounted  the  vessel,  with  which  alone 
living  water  can  be  drawn  from  the  well  of  divine  mysteries. 
Without  it  he  thought  the  application  of  the  greatest  human  pow- 
ers to  theology  would  turn  out  a  laborious  vanity  :  and  in  support 
of  this  opinion  ho  adduced  the  confession  of  Erasmus,  that,  when 
he  began  to  approach  the  verities  of  celestial  wisdom,  he  thought 
he  understood  them  pretty  well ;  but,  after  much  study  of  com- 
mentators, he  was  infinitely  more  perplexed  than  before.  Wj'th 
what  a  holy  emphasis  would  Leighton  exclaim,  in  comment- 
ing upon  those  words  of  David — "  Thou  (O  God)  has  taught 
me" — Non  homines,  nee  consuetude,  nee  industria  meet,  scd  tu 
docuisti."-\- 

"  It  is  not,  however,  1o  be  imagined  that  this  great  prelate,  who 
was  himself  one  of  the  most  learned  men  of  a  very  learned  age, 
undervalued  human  erudition.  On  the  contrary,  he  greatly  en- 
couraged it  in  his  clergy  ;  and  has  been  heard  to  declnre  that 
there  could  not  be  too  much,  if  it  were  but  sanctified.  But  then 
he  set  far  higher  store  by  real  piety;  and  would  remark,  with  a 
felicitous  introduction  of  a  passage  from  Seneca, — "  Non  opus 
est  mullis  literis  ad  bonam  mentcm^  but  to  be  established  in 
grace  and  replenished  with  the  spirit."  Pointing  to  his  books 
one  day,  he  said  to  his  nephew, — "  One  devout  thought  is  worth 
them  all;"  meaning,  no  doubt,  that  no  accumulation  of  knowl- 
edge is  comparable  in  value  with  internal  holiness. 

l'  Of  his  delight  in  the  inspired  volume  the  amplest  proof  is  af- 

*  It  is  not  neccessary  for  us  to  read  much,  but  to  pray  much. 

t  Not  men,  nor  habit,  nor  my  own  industry,  but  Thou  hath  taught  me. 

\.  To  have  a  good  mind  we  do  not  need  to  be  learned,  but  &c. 


XVI 


forded  by  his  writings,  which  are  a  golden  weft,  thickly  studded 
with  precious  stones  from  that  mine,  in  beautiful  arrange- 
ment. His  French  Bible,  now  in  the  library  of  Dunblane, 
is  marked  in  numerous  places ;  and  the  blank  leaves  of  it 
are  filled  with  extracts  made  by  his  own  pen  from  Jerome, 
Chrysostorn,  Gregory  Nazianzen,  and  several  other  Fathers. 
But  the  Bible,  which  he  had  in  daily  use,  gave  yet  stronger  tes- 
timony to  his  intimate  and  delightful  acquaintance  with  its  con- 
tents. With  the  book  of  psalms  he  was  particularly  conversant, 
and  would  sometimes  style  it  by  an  elegant  application  of  a 
scriptural  metaphor,  "  a  bundle  of  myrrh,  that  ought  to  lie  day 
and  night  in  the  bosom*."  "  Scarce  a  line  in  that  sacred  psal- 
ter (writes  his  nephew)  that  hath  passed  without  the  stroke  of 
his  pencil." 

"  To  him  the  Sabbath  was  a  festive  day  ;  and  he  would  re- 
pair to  God's  house  with  a  willing  spirit  when  his  body  was  in- 
firm. One  rainy  Sunday,  when  through  indisposition  he  was 
hardly  equal  to  going  abroad,  he  still  persisted  in  attending 
church,  and  said  in  excnse  for  his  apparent  rashness,  "  Were 
the  weather  fair  I  would  stay  at  home,  but  since  it  is  foul  I  must 
go  ;  lest  I  be  thought  to  countenance,  by  my  example,  the  irre- 
ligious practice  of  letting  trivial  hindrances  keep  us  back  from 
public  worship." 

"  Averse  as  he  was  to  parade  of  all  kinds,  and  especially  to 
dizening  out  religion  in  modish  draperies,  yet  he  was  not  for 
shrouding  her  in  a  gloomy  cowl,  and  exposing  her  to  needless 
scorn,  as  he  thought  the  Quakers  did,  by  dressing  her  with  "  an 
hood  and  bells."  It  was  his  wish  to  see  public  worship  so  order- 
ed as  to  exclude  superfluous  ornament,  while  it  preserved  those 
sober  decencies,  which  at  once  protect  the  majesty  of  religion, 
and  help  to  keep  awake  a  devout  spirit  in  the  worshipper. 

"  It  may  have  appeared  to  some  of  my  readers,  that  Leighton's 
latitudinarian  views  on  the  subject  of  ecclesiastical  polity  border- 
ed upon  the  romantic,  and  were  unsuitable  to  the  present  imper- 
fect state  of  the  Christian  church.  But  it  is  due  to  him  not  to 
forget,  that  he  was  an  inexorable  enemy  to  laxity  and  disorder ; 
and  maintained  the  necessity  of  a  regular  and  exact  administra- 
tion of  the  church,  although  he  was  comparatively  indifferent 
about  the  form  of  that  administration,  if  it  did  but  ensure  a  good 
supply  for  the  religious  wants  of  the  people.  "  The  mode  of 
church  government,  he  would  say,  is  immaterial ;  but  peace  and 

*  Song  of  Solomon,  chap.  i.  v.  13. 


XV11 

concord,  kindness  and  goodwill,  are  indispensable.  But,  alas,  I 
rarely  find,  in  these  days,  men  nerved  with  a  holy  resolution  to 
contend  for  the  substance  more  than  for  the  ceremony;  and  dis- 
posed in  weak  and  indifferent  things  to  be  weak  and  compliant." 
Among  such  things  he  classed  those  points  of  discipline,  on  which 
the  dissenters  stood  out,  declaring  that  "  he  could  not  in  earnest 
find  them  to  amount  to  more." 

"  The  religion  of  this  preeminent  saint  was  incorporated  with 
the'  whole  frame  of  his  life  and  conversation.  This  gave  a  pe- 
culiarity, which  was  striking  and  impressive,  to  many  of  his  or- 
dinary actions.  They  were  the  same  things  which  other  men  did, 
but  they  were  done  in  another  manner,  and  bore  the  shining  print 
of  his  angelic  spirit.  So  impressively  was  this  the  case,  tint  his 
nephew,  when  a  little  child,  struck  with  his  reverential  manner  of 
returning  thanks  after  a  meal,  observed  to  his  mother,  that  "  his 
uncle  did  not  give  thanks  like  other  folk." 

"It  may  be  doubted  whether  Christianity,  in  the  days  of  its  youth- 
ful vigor,  gave  birih  to  a  more  finished  pattern  than  Leighton  of 
the  love  of  holiness.  It  was  truly  his  reigning  passion  ;  and  his 
longing  to  depart  hence  grew  out  of  an  intense  desire  to  be  trans- 
formed into  the  divine  likeness.  "  To  be  content  to  stay  always 
in  this  world,  he  observed,  is  above  the  obedience  of  angels. 
Those  holy  spirits  arc  employed  according  to  the  perfection  of 
their  natures,  and  restlessness  in  hymns  of  praise  is  their  only  rest : 
but  the  utmost  we  poor  mortals  can  attain  to,  is  to  lie  awake  in 
the  dark,  and  a  great  piece  of  art  and  patience  it  is  spatiosam 
fallcre  noctem"  Often  would  he  bewail  the  proneness  of  Chris- 
tians to  stop  short  of  that  perfection,  the  pursuit  of  which  is  en- 
joined upon  us  ;  and  it  was  his  grief  to  observe,  that  even  good 
men  are  content  to  be  "  low  and  stunted  vines."  The  wish  near- 
est his  heart  was,  to  attain  to  the  measure  of  the  stature  of  the 
fulness  of  Christ ;  and  all  his  singularities,  for  such  to  our  re- 
proach they  are,  arose  from  this  desire  being  in  him  so  much 
more  ardent  than  it  is  in  ordinary  Christians.  In  the  subjoined 
letter,  this  habit  of  mind,  this  insatiable  longing  after  perfect  ho- 
liness is  finely  pourtrayed.  It  was  written  when  he  was  princi- 
pal of  the  University  of  Edinburgh. 

SIR, 

Oh  !    what  a  weariness  is  it  to  live  amongst  men,   and  find  so 

few  men  ;  and  amongst  Christians,  and  find  so  few  Christians  ;  so 

much  talk  and  so  little  action  ;  religion  turned   almost  to  a  tune 

and  air  of  words  ;  and  amidst  all  our  pretty  discourses,  pusillau- 

2 


XV111 

imous  and  base,  and  so  easily  dragged  into  the  mire,  self  and 
flesh  and  pride  and  passion  domineering,  while  we  speak  of  be- 
ing in  Christ  and  clothed  with  him,  and  believe  it,  because  we 
speak  it  so  often  and  so  confidently.  Well,  I  know  you  are  not 
willing  to  be  thus  gulled  ;  and  having  some  glances  of  the  beauty 
of  holiness,  aim  no  lower  than  perfection,  which  in  the  end  we 
hope  to  attain  ;  and  in  the  meanwhile  the  smallest  advances  to- 
wards it  are  more  worth  than  crowns  and  sceptres.  I  believe  it, 
you  often  think  on  these  words  of  the  blessed  champion  Paul, 
(1  Cor.  ix.  24,  &c.)  There  is  a  noble  guest  within  us.  Oh  ! 
let  all  our  business  be  to  entertain  him  honorably,  and  to  live  in 
celestial  love  within  ;  that  will  make  all  things  without  be  very 
contemptible  in  our  eyes. — I  should  rove  on  did  not  I  stop  my- 
self, it  falling  out  well  too  for  that,  to  be  hard  upon  the  post-hours 
ere  I  thought  of  writing.  Therefore,  "  good  night,"  is  all  I  add; 
for  whatever  hour  it  comes  to  your  hand,  I  believe  you  are  as 
sensible  as  I  that  it  is  still  night :  but  the  comfort  is,  it  draws  nigh 
towards  that  bright  morning  that  shall  make  amends, 

Your  weary  fellow-pilgrim, 

R.  L. 

"  Of  the  effectual  eloquence  of  Leighton's  great  example  a  strik- 
ing instance  is  adduced  in  Mr.  Edward  Lightmaker's  letter.  The 
writer's  father,  after  witnessing  the  holy  and  mortified  life  of  this 
eminent  saint,  became  sensible,  that  a  man  is  in  no  safe  condition 
for  dying,  unless  he  be  striving  after  the  highest  degrees  of  piety. 
"  If  none  shall  go  to  heaven,"  he  exclaimed,  "  but  so  holy  a  man 
as  this,  what  will  become  of  me  ?"  Under  these  impressions  he 
very  much  withdrew  from  the  world ;  relinquished  a  profitable 
business,  because  of  its  dangerous  entanglements ;  and  made 
the  care  of  his  ultimate  felicity  his  chief  occupation. 

"  Such  consequences  might  well  be  expected  to  flow  from  an 
intimacy  with  Leighton,  for  his  discourse  breathed  the  spirit  of 
heaven.  To  no  one,  perhaps,  do  the  exquisite  lines  of  the  Chris- 
tian poet  Cowper  more  accurately  apply  : 

When  one,  that  holds  communion  with  the  skies, 
Has  fill'd  his  urn  where  these  pure  waters  rise, 
And  once  more  mingles  with  us  meaner  things, 
'Tis  e'en  as  if  an  angel  shook  his  wings ; 
Immortal  fragrance  fills  the  circuit  wide, 
That  tells  us  whence  his  treasures  are  supplied. 

"  He  seldom  discoursed  on  secular  matters,  without  happily  and 
naturally  throwing  in  some  spiritual  reflections  ;  and  it  was  his 


XI* 

professed  opinion,  that  nothing  takes  off  more  from  the  authority 
of  ministers  and  the  efficacy  of  their  message,  than  a  custom  of 
vain  and  frivolous  conversation.  Indeed,  "  he  had  brought  him- 
self into  so  composed  a  gravity,  (writes  his  first  biographer,)  that 
I  never  saw  him  laugh,  and  but  seldom  smile  ;  and  he  kept  him- 
self in  sucli  a  constant  recollection,  that  I  do  not  remember  that 
I  ever  heard  him  say  one  idle  word.  He  seemed  to  be  in  a  per- 
petual meditation."  Although  he  was  not  given  to  sermonize, 
yet  any  little  incident,  that  fell  under  his  observation,  would  cause 
some  pious  sentiment  to  drop  from  him ;  just  as  the  slightest 
motion  makes  a  brimful  goblet  run  over.  Sleeting  a  blind  beg- 
gar one  day,  he  observed,  "  Methinks  this  poor  sufferer  cries  out 
in  behalf  of  the  whole  human  race,  as  its  representative  ;  and  let 
what  he  so  earnestly  craves  be  given  him,  as  readily  as  God  be- 
stows a  cure  on  the  spiritually  blind  who  ask  it." — "  It  is  ex- 
tremely severe,"  said  his  sister  to  him,  speaking  of  the  season. 
•"  But  thou,  O  God,  hast  made  summer  and  winter,"  was  his  de- 
vout reply. — Some  one  saying,  "  You  have  been  to  hear  a  ser- 
mon :"  "  I  met  a  sermon,"  was  his  answer,  "  a  sermon  de  facto, 
for  I  met  a  corpse;  and  rightly  and  profitably  are  the  funeral 
rites  observed,  when  the  living  lay  it  to  heart."  Thus  he  en- 
deavored to  derive  spiritual  good  out  of  every  passing  circum- 
stance, and  to  communicate  good  to  others. 

"  In  a  soul  so  full  of  heaven  there  was  little  room  for  earthly  at- 
tachments. Indeed,  the  whole  tone  of  his  discourse,  and  the 
constant  tenor  of  his  life,  evinced  his  detachment,  not  only  from 
pomps  and  riches  and  delicacies,  but  from  what  are  usually  es- 
teemed to  be  common  comforts  and  necessaries.  To  his  judg- 
ment the  middle  condition  of  life  best  approved  itself.  "  Better  to 
be  in  the  midst,"  were  his  words,  "  between  the  two  pointed  rocks 
of , deep  penury  and  high  prosperity,  than  to  be  on  the  sharps  of 
either."  But  his  choice,  to  quote  his  own  emphatic  expression, 
was  to  choose  nothing,  and  he  left  it  to  a  better  wisdom  than  his 
own  to  carve  out  his  earthly  lot.  "  If  we  are  born  to  worldly 
greatnesses,  let  us  even  take  them,  and  endeavor  to  make  friends 
with  them  who  shall  stand  us  in  good  stead,  when  we  are  put  out 
of  our  stewardship :  but  to  desire  that  our  journey  should  be  by 
the  troublesome  and  dangerous  road  of  worldly  prosperity,  is  a 
mighty  folly."  He  was  pleased  with  an  ingenious  similitude  of 
Dr.  Sale's,  who  compares  the  good  things  of  this  life  to  mush- 
rooms, which  need  so  many  precautions  in  eating,  that  wholly  to 
waive  the  dish  is  the  safest  wisdom. 

"  To  corporal  indulgences  none  was  ever  more  indifferent.    In- 


XX 

deed  he  practised  a  rigorous  abstemiousness,  keeping  three  fasts 
in  the  week,  and  one  of  them  always  on  the  Sunday  ;  not  from 
Q  superstitious  esteem  of  the  bodily  penance,  but  in  order  to  make 
Jhe  soul  li^ht  and  active  for  the  enjoyment  of  that  sacred  festival. 
His  nephew  thinks  that  he  injured  his  health  by  excessive  absti- 
nence :  but  his  own  maxim  was,  "  that  little  eating,  and  little 
speaking,  do  no  one  any  harm  :"  "  One  thing  forborne,"  he  said, 
"  is  better  than  twenty  things  taken."  He  thought  people  in 
general  much  too  expensive  and  curious  in  the  preparation  of 
their  meals,  and  wished  this  domestic  profusion  were  turned  into 
a  channel  of  distribution  to  the  poor.  Every  thing  beyond  the 
mere  necessaries  of  life  he  termed  the  overflowings  of  a  full  cup, 
which  ought  not  to  run  to  waste,  but  descend  into  the  poor  man's 
platter.  The  gratifications  of  bodily  appetite  would  not,  he  was 
persuaded,  be  so  much  reckoned  on,  if  professed  Chrisfians  had 
more  "  spiritual  sensuality,"  as  he  often  termed  that  ardent  relish, 
which  is  the  characteristic  of  rectified  souls,  for  the  meat  and 
drink,  the  hidden  manna,  of  God's  immortal  banquet. 

"He  used  to  compare  a  man's  station  in  life  to  an  imprisonment, 
and  observed,  that,  "  although  it  is  becoming  to  keep  the  place  of 
our  confinement  clean  and  neat,  it  were  ill  done  to  build  upon 
it."  His  sister  thinking  he  carried  his  indifference  to  earthly 
things  too  far,  and  that  his  munificence  required  some  check, 
said  to  him  once,  "  If  you  had  a  wife  and  children  you  must  not 
act  thus."  His  answer  was,  "  I  know  not  how  it  would  be,  but 
I  know  how  it  should  be.  '  Enoch  walked  with  God ; — and 
begat  sons  and  daughters.'  " 

"  In  truth,  his  liberality  was  boundless.  All  he  received  was 
distributed  to  the  poor,  except  the  bare  pittance  which  his  neces- 
sities imperiously  demanded  for  himself.  Unwilling,  however, 
to  gain  any  credit  for  beneficence,  he  commonly  dispensed  his 
bounty  through  the  hands  of  others,  as  we  learn  from  Burnet, 
who  officiated  as  his  almoner  in  London. 

"  In  exemplification  of  his  humane  and  amiable  condescension 
to  his  friends  and  dependents,  there  is  an  anecdote,  which  will 
not  disgrace  our  pages.  He  once  had  a  Roman  Catholic  ser- 
vant, who  made  a  point  of  abstaining  from  flesh  on  the  fast  days 
prescribed  by  the  Romish  calendar.  Leighton,  being  apprized 
of  this  by  Mrs.  Lightmaker,  commented  on  the  vanity  of  such 
scruples,  yet  requested  her  to  indulge  the  poor  man  with  such 
fare  as  suited  his  erroneous  piety,  lest  the  endeavor  to  dissuade 
him  from  the  practice  should  drive  him  to  falsehood  or  prefori- 
cation.  "  For  to  this,"  he  added,  "  many  poor  creatures  are 


XXI 

impelled,  not  so  much  from  a  corrupt  inclination,  as  for  want  of 
a  handsome  truth."  So  gentle  was  he  in  his  construction  of  the 
faults  and  foibles  of  others. 

"  It  is  of  little  moment  to  ascertain,  even  were  it  possible,  wheth- 
er this  be  the  identical  man-servant,  whose  idle  pranks  have 
earned  him  a  never-dying  fame  in  Dunblane  and  its  neighbor- 
hood. The  following  story  may  be  taken  as  a  sample  of  the 
provocations,  with  which  this  thoughtless  fellow  used  to  try  his 
master's  equanimity.  Having  a  fancy  one  morning  for  the  di- 
version of  fishing,  he  locked  the  door  of  the  house  and  carried 
off  the  key,  leaving  his  master  imprisoned.  He  was  too  much 
engrossed  with  his  sport  to  think  of  returning  till  the  evening, 
when  the  only  admonition  he  received  for  his  gross  behavior  from 
the  meek  bishop,  was,  "  John,  when  you  next  go  a  fishing,  re- 
member to  leave  the  key  in  the  door." 

"  The  whole  history  ol'Leighton's  life  proclaims  his  abhorrence 
of  persecution.  It  is  related  that  his  sister  once  asked  him,  at 
the  request  of  a  friend,  what  he  thought  was  the  mark  of  the 
Beast ;  at  the  same  time  adding  ;  "  I  told  the  inquirer  that  you 
would  certainly  answer  you  could  not  tell."  "  Truly  you  said 
well,"  replied  Leighton  ;  "  but,  if  I  might  fancy  what  it  were,  it 
would  be  something  with  a  pair  of  horns  that  pusheth  his  neigh- 
bor, and  hath  been  so  much  seen  and  practised  in  church  and 
state."  He  also  passed  a  severe  sentence  on  the  Romanists, 
"  who,  in  their  zeal  for  making  proselytes,  fetched  ladders  from 
'hell  to  scale  heaven  :"  and  he  deeply  lamented,  that  men  of  the 
reformed  church  should  have  given  in  to  similar  measures. 

"  We  have  seen,  in  the  narrative  of  his  public  conduct,  how 
firmly  he  withstood  the  severe  measures  set  afoot  to  produce  an 
uniformity  of  worship  in  Scotland.  Swords  and  halberts,  tongs 
and  pincers,  were  very  unfit  instruments,  in  his  esteem,  for  ad- 
vancing the  science  and  practice  of  religion.  "  The  scripture 
tells  us,  indeed,  of  plucking  out  a  right  eye  for  the  preservation 
of  the  whole  body ;  but  if  that  eye  admit  of  a  cure,  it  should 
rather  be  preserved  ;  only  let  its  cure  be  committed  to  the  dex- 
terous hands  of  the  kindest  oculist,  and  not  to  a  mere  bungler, 
who  would  mar  instead  of  healing.  For  himself  he  would  suffer 
any  thing,  rather  than  touch  a  hair  of  the  head  of  those,  who  la- 
bored under  such  pitiable  maladies,  as  errors  in  faith  must  be 
accounted.  Or,  if  he  did  meddle  with  them,  it  should  be  with 
such  a  gentle  touch,  as  would  prove  the  friendliness  of  his  dis- 
position and  purpose."  "  I  prefer,"  he  has  been  heard  to  say, 
"  an  erroneous  honest  man  before  the  most  orthodox  knave  in 


xxu        x 

the  world  ;  and  I  would  rather  convince  a  man  that  he  has  a  soul 
to  save,  and  induce  him  to  live  up  to  that  belief,  than  bring  him 
over  to  my  opinion  in  whatsoever  else  beside.  Would  to  God 
that  men  were  but  as  holy  as  they  might  be  in  the  worst  of  forms 
now  among  us !  Let  us  press  them  to  be  holy,  and  miscarry  if 
they  can."  Being  told  of  a  person  who  had  changed  his  persua- 
sion, all  he  said  was,  "  Is  he  more  meek  ;  more  dead  to  the 
world  ?  If  so,  he  has  made  a  happy  change." 

"It  is  related  of  him,  that  going  one  day  to  visit  a  leading  minis- 
ter of  the  presbytery,  he  found  him  discoursing  to  his  company 
on  the  duties  of  a  holy  life.  Leighton,  instead  of  turning  off  to 
the  subject  of  the  current  reasons  for  non-conformity,  though  he 
had  gone  for  the  express  purpose  of  discussing  them,  instantly 
fell  in  with  the  train  of  conversation,  and  concluded  his  visit  with- 
out attempting  to  change  it.  To  some  of  his  friends  who  remon- 
strated with  him  on  this  apparent  oversight,  "Nay,"  he  replied, 
"  the  good  man  and  1  were  in  the  main  agreed ;  and  for  the 
points  in  which  we  differ,  they  are  mostly  unimportant ;  and 
though  they  be  of  moment,  it  is  advisable  before  pressing  any, 
to  win  as  many  volunteers  as  we  can." 

"  This  feature  of  his  character  is  further  illustrated  by  an  anec- 
dote, which  there  is  every  reason  to  believe  authentic.  A  friend 
calling  upon  him  one  day,  and  not  meeting  him  at  home,  learnt, 
on  inquiry,  that  heavas  gone  to  visit  a  sick  presbyterian  minister, 
on  a  horse  which  li«  had  borrowed  of  the  catholic  priest. 

"  His  sobriety  of  mind  and  soundness  of  judgment  ought  not  to 
be  passed  over  in  silence.  These  qualities  were  conspicuous  in 
his  never  pretending  to  developethe  secret  things  of  God,  notwith- 
standing the  variety  of  his  learning  and  his  talent  for  high  spec- 
ulation. Instead  of  hazarding  a  guess  on  a  difficult  point,  to 
which  he  had  been  requested  to  turn  his  thoughts,  he  said  to  the 
inquirer,  on  meeting  him  some  time  afterwards,  "  I  have  not  yet 
got  the  lesson  you  set  me."  And  to  his  nephew,  who  com- 
plained that  there  was  a  certain  text  of  scripture  which  he  could 
not  understand,  his  answer  was,  "  And  many  more  that  I  can- 
riot."  In  reverently  standing  aloof  from  those  mysteries  of  the 
divine  nature  and  government,  which  are  enshrined  in  a  light  no 
mortal  eye  can  gaze  upon  undazzled,  he  discovered  a  judgment 
equal  to  his  modesty,  and  exemplified  the  saying  of  Solomon, 
that  "  with  the  lowly  is  wisdom."  Being  once  interrogated  about 
the  saints  reignina;  with  Christ,  he  tried  to  elude  the  question  by 
merely  replying,  "  If  we  suffer  with  him,  we  shall  also  reign  with 
him."  Pressed,  however,  to  give  his  opinion,  whether  or  not 


XXlll 

ihe  saints  would  exercise  rule  in  the  earth,  although  Christ  should 
not  in  person  assume  the  sovereignty,  he  answered  with  exquisite 
judgment,  "If  God  hath  appointed  any  such  thing  for  us,  he  will 
give  us  heads  to  bear  such  liquor  :  our  preferment  shall  not  make 
us  reel."  Prying  into  matters  of  this  nature,  which  the  spirit  of 
God  has  apparently  sealed  up  from  man's  inquisitiveness,  was,  in 
his  estimation,  indecent  and  dangerous;  and  he  thought  that  pas- 
sionate curiosity,  which  overleaps  the  boundaries  of  revelation, 
might  be  well  rebuked  by  the  angel's  answer  to  Manoah  ;  "  Why 
askest  thou  thus  after  my  name,  seeing  it  is  secret?"  "  Enough," 
he  said,  "  is  discovered  to  satisfy  us,  that  righteousness  and  judg- 
ment are  within,  although  round  about  his  throne  are  clouds  and 
darkness  :"  and  he  blamed  those,  "  who  boldly  venture  into  the 
very  thick  darkness  and  deepest  recesses  of  the  divine  majesty." 
"  That  prospect  of  election  and  predestination,"  said  he,  "  is  a 
great  abyss,  into  which  I  choose  to  sink,  rather  than  attempt  to 
sound  it.  And  truly  any  attempt  at  throwing  light  upon  it  makes 
it  only  a  greater  abyss,  and  is  a  piece  of  blameable  presumption. 
In  conformity  with  these  sound  views,  he  always  endeavored, 
when  Principal  of  the  University  of  Edinburgh,  to  repress  such 
perilous  inquiries ;  judging  them  of  a  nature  to  make  young  stu- 
dents conceited,  disputatious,  and  sceptical,  and  to  lead  them 
away  from  the  love  of  truth  and  the  practice  of  piety. 

11  We  learn  from  Burnet,  that  "  his  thoughts  were  lively,  oft  out 
of  the  way  and  surprising,  yet  just  and  genuine;"  and  several  of 
his  sayings  might  be  adduced  to  justify  this  praise,  and  to  show 
him  well  read  in  the  science  of  human  nature  and  its  manage- 
ment. It  was  an  aphorism  of  his,  that  "  One  half  of  the  world 
lives  upon  the  madness  of  the  other."  He  was  no  advocate  in 
general  for  crude  and  abrupt  exposures  of  unpalatable  truths. 
Being  told  of  an  author,  who  had  entitled  his  performance, 
"  Naked  truth  whipt  and  stript,"  his  remark  was,  "  It  might 
have  been  better  to  clothe  it :"  and  he  saw  nothing  praiseworthy 
in  the  roughness,  misnamed  honesty,  of  some  people,  "  who 
would  rather  overturn  the  boat  than  trim  it."  I  shall  only  add, 
in  illustration  of  this  point  of  his  character,  a  prayer  which  he 
used  to  offer  up,  which  is  pregnant  with  melancholy  meaning  : 
"  Deliver  me,  O  Lord,  from  the  errors  of  wise  men ;  yea,  and 
of  good  men." 

if  Of  his  humility,  that  grace  so  lovely  in  the  eyes  of  heaven,  and 
which  was  truly  his  crowning  grace,  it  would  be  difficult  to  take 
the  dimensions.  Burnet  mentions  "  that  he  seemed  to  have  the 
lowest  thoughts  of  himself  possible,  and  to  desire  that  all  other 


xxiv 

persons  should  think  as  meanly  of  him,  as  he  did  of  himself;  and 
he  bore  all  sorts  of  ill  usage  and  reproach,  like  a  man  that  took 
pleasure  in  it." 

"  This  character  of  his  mind  is  finely  illustrated  in  the  follow- 
ing passage  from  one  of  his  letters. 

"  And  now  I  have  begun,  I  would  end  just  here ;  for  I  have 
nothing  to  say,  nothing  of  affairs  (to  be  sure)  private  nor  public  ; 
and  to  strike  up  to  discourses  of  devotion,  alas  !  what  is  there  to 
be  said,  but  what  you  sufficiently  know,  and  daily  read,  and  dai- 
ly think,  and,  I  am  confident,  daily  endeavor  to  do?  And  I  am 
beaten  back,  if  I  had  a  great  mind  to  speak  of  such  things,  by 
the  sense  of  so  great  deficiency,  in  doing  those  things  that  the 
most  ignorant  among  Christians  cannot  choose  but  know.  Instead 
of  all  fine  notions,  1  fly  to  Kvgie  tterjGov  XQIGTB  ttenaov'*  I  think 
them  the  great  heroes  and  excellent  persons  of  the  world,  that 
attain  to  high  degrees  of  pure  contemplation  and  divine  love;  but 
next  to  those,  them  that  in  aspiring  to  that  and  falling  short  of  it, 
fall  down  into  deep  humility,  and  self-contempt,  and  a  real  de- 
sire to  be  despised  and  trampled  on  by  all  the  world.  And  I  be- 
lieve that  they  that  sink  lowest  into  that  depth,  stand  nearest  to 
advancement  to  those  other  heights :  for  the  great  King  who  is 
the  fountain  of  that  honor,  hath  given  us  this  character  of  himself, 
that  He  resists  the  proud  and  gives  grace  to  the  humble.  Fare- 
well, my  dear  friend,  and  be  so  charitable  as  sometimes  in  your 
addresses  upwards,  to  remember  a  poor  caitiff,  who  no  day  for- 
gets you. 

IZth  December,  1676.  R.  L. 

"  On  the  eve  of  taking  a  bishopric,  when  he  perceived  how  ma- 
ny obstacles  there  were  to  his  doing  the  good  he  wished  to  oth- 
ers, "  Yet  one  benefit  at  least,"  said  he,  "  will  arise  from  it ;  I 
shall  break  that  little  idol  of  estimation  my  friends  have  for  me, 
and  which  I  have  been  so  long  sick  of."  Though  he  could  not 
be  ignorant  of  the  value  set  on  his  pulpit  discourses  by  the  pub- 
lic,— for  never  was  a  wandering  eye  seen  when  he  preached,  but 
the  whole  congregation  would  often  melt  into  tears  before  him, — 
yet  the  most  urgent  entreaties  of  his  friends  could  never  obtain 
from  him  the  publication  of  a  single  sermon.  Indeed,  he  looked 
upon  himself  as  so  ordinary  a  preacher,  and  so  unlikely  to  do 
good,  that  he  was  always  for  giving  up  his  place  to  other  minis- 
ters; and  after  he  became  a  bishop,  he  always  preferred  preach- 

*  Lord,  have  mercy  j  Christ,  have  mercy. 


XXV 

ing  to  small  congregations,  and  would  never  give  notice  before- 
hand when  he  was  to  fill  the  pulpit.  Of  a  piece  with  his  rooted 
dislike  to  any  tiling,  that  seemed  to  imply  consequence  in  himself, 
was  his  strong  objection  to  have  his  portrait  taken.  When  it  was 
requested  of  him,  he  testified  unusual  displeasure,  and  said,  "If 
you  will  have  my  likeness,  draw  it  with  charcoal :"  meaning,  no 
doubt,  that  he  was  carbons  notandus,  as  justly  obnoxious  to  scorn 
and  condemnation.  His  picture  was,  however,  clandestinely 
taken  when  he  was  about  the  middle  age ;  and  as  the  engravings 
prefixed  to  his  works  are  copied  from  it,  it  is  a  pleasure  to  know 
from  such  good  authority  as  his  nephevV's  letter,  that  it  greatly 
resembled  him. 

"Nature  had  endowed  him  with  a  warm  and  affectionate  dispo- 
sition, which  was  not  extinguished  by  his  superlative  love  to  God, 
though  it  was  always  kept  in  due  subordination.  In  his  com- 
mentary on  the  epistle  of  Peter  he  remarks,  that  "  our  only  safest 
way  is  to  gird  up  our  affections  wholly  ;"  and  he  lived  up  to  this 
principle.  Accordingly,  after  avowing  once,  how  partial  he  was 
to  the  amiable  character  and  fine  accomplishments  of  a  relation, 
he  added,  "  Nevertheless  I  can  readily  wean  myself  from  him, 
if  I  cannot  persuade  him  to  become  wise  and  good  ;  Sine  bonitate 
nulla  majestas,  nullos  sapor."  To  him,  as  to  that  Holy  One  of 
whose  spirit  he  partook  largely,  whoever  did  the  will  of  his  hea- 
venly Father  were  more  than  natural  kindred.  Such,  therefore, 
of  his  relations  as  were  Christians  indeed,  had  a  double  share  of 
his  tenderness;  and  to  the  strength  of  this  twofold  bond,  not  less 
than  to  his  heavenly-rnindedness,  we  may  ascribe  his  exclamation 
on  returning  from  the  grave,  in  which  his  brother-in-law  had 
been  interred  :  "  Fain  would  I  have  thrown  myself  in  with  him." 
A  beautiful  extract  from  a  letter,  which  he  wrote  to  that  gentle- 
man on  the  death  of  a  particularly  sweet  and  promising  child,  to 
whom  he  himself  was  tenderly  attached,  may  here  find  a  suitable 
place. 

te  I  am  glad  of  your  health  and  recovery  of  your  little  ones ;  but 
indeed  it  was  a  sharp  stroke  of  a  pen,  that  tpld  me  your  pretty 
Johnny  was  dead  ;  and  I  felt  it  truly  more  than,  to  my  remem- 
brance, I  did  the  death  of  any  child  in  my  lifetime.  Sweet  thing, 
and  is  he  so  quickly  laid  to  sleep  ?  Happy  he  !  Though  we 
shall  have  no  more  the  pleasure  of  his  lisping  and  laughing,  he 
shall  have  no  more  the  pain  of  crying,  nor  of  being  sick,  nor  of 
dying  ;  and  hath  wholly  escaped  the  trouble  of  schooling,  and  all 
other  sufferings  of  boys,  and  the  riper  and  deeper  griefs  of  riper 


XXVI 

years,  this  poor  life  being  all  along  nothing  but  a  linked  chain  of 
many  sorrows  and  many  deaths.  Tell  my  dear  sister  she  is  now 
much  more  akin  to  the  other  world  ;  and  this  will  quickly  be 
passed  to  us  all.  John  is  but  gone  an  hour  or  two  sooner  to  bed, 
as  children  use  to  do,  and  we  are  undressing  to  follow.  And 
the  more  we  put  off  the  love  of  this  present  world  and  all  things 
superfluous,  beforehand,  we  shall  have  the  less  to  do,  when  we 
lie  down.  It  shall  refresh  me  to  hear  from  you  at  your  leisure. 
Sir, 

Your  affectionate  brother, 
Edinbro',  Jan.  16th.  R.  LEIGHTON. 

"  Leighton  was  a  great  admirer  of  rural  scenery  ;  and,  in'  his 
rides  upon  the  Sussex  downs,  he  often  descanted,  with  sublime 
fervor,  on  the  marvellous  works  of  the  almighty  Architect.  Ad- 
verting to  the  boundless  varieties  of  creation,  he  remarked,  that 
there  is  no  wonder  after  a  straw,  omnipotence  being  as  necessary 
to  make  the  least  things  out  of  nothing  as  the  greatest.  But  his 
lofty  mind  seemed  especially  to  delight  in  soaring  to  the  celestial 
firmament,  and  expatiating  through  those  stupendous  vaults,  from 
which  so  many  glorious  lamps  are  hung  out,  on  purpose,  he  be- 
lieved, to  attract  our  thoughts  to  the  glory  that  excelleth ;  and 
"  we  miss  the  chief  benefit  they  are  meant  to  render  us,  if  we 
use  them  not  to  light  us  up  to  heaven."  "  It  was  a  long  hand," 
he  would  exclaim,  "  and  a  strong  hand  too,  that  stretched  out 
this  stately  canopy  above  us;  and  to  him  whose  work  it  is  we 
may  rightly  ascribe  most  excellent  majesty."  After  some  such 
expressions  of  devout  amazement,  he  would  sink  into  silent  and 
adoring  centemplation. 

"  We  have  seen  that  his  walk  was  direct  to  heaven,  and  the  drift 
of  his  conversation  habitually  unearthly.  He  died  daily  by  the 
mortification  of  his  natural  appetites  and  affections  ;  and  he  was 
visibly  perfect  in  that  frame  of  mind,  which  he  wondered  should 
not  be  universal,  "  in  which  every  second  thought  is  of  death." 
It  was  not  in  a  melancholy  tone  that  he  touched  on  this  serious 
subject ;  for  the  illusions  spread  over  earthly  things  had  long 
since  faded  away  from  his  eyes,  which  were  fixed  in  the  sublime 
anticipations  of  faith  on  those  blissful  realities,  that  shall  open 
upon  the  redeemed  of  the  Lord,  when  they  have  shaken  off 
mortality.  To  him,  therefore,  death  had  lost  its  sting :  it  was 
become  a  pleasant  theme  ;  and  gave  occasion  to  some  of  his  most 
cheerful  sayings.  He  would  compare  this  heavy  clod  of  clay, 
with  which  the  soul  is  encumbered,  to  the  miry  boots,  of  which 


xxvn 

the  traveller  gladly  divests  himself  on  finishing  his  journey  :  and 
he  could  not  disguise  his  own  wish  to  be  speedily  unclothed,  in- 
stead of  lingering  below  till  his  garments  were  worn  out  and 
dropped  off  through  age.  In  general,  his  temper  was  serene 
rather  than  gay  ;  but  his  nephew  states,  that  if  ever  it  rose  to  an 
unusual  pitch  of  vivacity,  it  wras  when  some  illness  attacked  him  ; 
— when,  "  from  the  shaking  of  the  prison  doors,  he  was  led  to 
hope,  that  some  of  those  brisk  blasts  would  throw  them  open, 
and  give  him  the  release  he  coveted."  Then  he  seemed  to  stand 
tiptoe  on  the  margin  of  eternity,  in  a  delightful  amazement  of 
spirit,  eagerly  awaiting  the  summons  to  depart,  anil  feeding  his 
soul  with  the  prospect  of  immortal  life  and  glory.  Sometimes, 
while  contemplating  his  future  resting-place,  he  would  break  out 
into  that  noble  apostrophe  of  pious  George  Herbert; 

O  let  me  roost  and  nestle  there  ; 
Then  of  a  sinner  thou  art  rid, 
And  I  of  hope  and  fear. 

"  Hearing  once  of  the  death  of  a  portly  man  ;  "  How  is  it,"  he 

-  exclaimed,  "  that  A has  broke  through  those  goodly  brick 

walls,  while  I  am  kept  in  by  a  bit  of  flimsy  deal  ?"  He  would 
say  pleasantly,  that  he  had  his  night-cap  on,  and  rejoiced  that  it 
was  so  near  bed-time,  or,  rather,  so  near  the  hour  ol  rising  to  one 
who  had  long  lain  awake  in  the  dark ;  and  pointing  to  the  chil- 
dren of  the  family,  one  evening,  who  were  showing  symptoms  of 
weariness,  and  importuning  to  be  undressed  ;  "  Shall  I,"  said  he, 
"  who  am  threescore  and  ten,  be  loth  to  go  to  bed  ?"  This  world 
he  considered  a  state  of  nonage,  and  the  land  of  mature  men  a 
land  very  far  off.  No  apophthegm  of  uninspired  wisdom  pleas- 
ed him  more  than  that  of  Seneca  :  "  Ilia  dies,  quam  ut  supremam 
metuisses,  csternitatis  nalalis  est."*  His  alacrity  to  depart  result- 
eji  from  his  earnest  desire  to  "  see  and  enjoy  perfection  in  the 
perfect  sense  of  it,  which  he  could  not  do  and  live."  "  That 
consummation,"  he  would  say,  "is  truly  a  hope  deferred ;  but, 
when  it  cometh,  it  will  be  a  tree  of  life/' 

"  An  extract  from  a  letter,  supposed  to  have  been  written  a 
short  time  before  his  death,  may  here  be  aptly  inserted. 

"  I  find  daily  more  and  more  reason  without  me,  and  within 
me  yet  much  more,  to  pant  and  long  to  be  gone.  I  am  grown 
exceeding  uneasy  in  writing  and  speaking,  yea  almost  in  think- 
ing, when  I  reflect  how  cloudy  our  clearest  thoughts  are  :  but,  I 
think  again  what  other  can  we  do,  till  the  day  break  and  the 
shadows  flee  away,  as  one  that  lieth  awake  in  the  night  must  be 

*  The  day  which  you  fear  as  your  last,  is  the  BIRTH  DAY  OF  ETERNITY. 


XXV111 

thinking;  and  one  thought  that  will  likely  oftenest  return, 
when  by  all  other  thoughts  he  finds  little  relief,  is,  when  will  it 
be  day  ?" 

"  Yet  Leighton,  for  the  comfort  of  weak  believers  be  it  record 
ed,  did  not  pretend  to  an  absolute  assurance  of  final  salvation. 
Conversing,  one  day,  in  his  wonted  strain  of, holy  animation,  o 
the  blessedness  of  being  fixed  as  a  pillar  in  the  heavenly  Jerusa- 
lem to  go  no  more  out,*  he  was  interrupted  by  a  near  relation 
exclaiming,  "  Ah,  but  you  have  assurance  !"  "  No,  truly,"  he 
replied,  "  only  a  good  hope,  and  a  great  desire  to  see  what  they 
are  doing  on  the  other  side,  for  of  this  world  I  am  heartily  wea- 
ry." 

"  Such  was  the  holy  man,  of  whom  little  now  remains  to  be 
told,  except  his  dismissal  from  this  troublesome  scene  to  that 
place  among 

tho  sanctities  of  heaven, 

which  he  had  long  preoccupied  in  affection  and  spirit." 

In  the  year  1684,  Leighton  received  an  earnest  request  from 
Bishop  Burnet,  to  visit  Lord  Perth,  once  apparently  a  good  man, 
but  now  a  very  wicked  one,  who  had  begun  to  feel  compunction 
for  his  crimes,  and  desired  to  see  Leighton.  "I  hoped,  says 
Burnet,  that  still  some  good  impressions  had  been  left  in  him  : 
and  now,  when  he  came  to  London  to  be  made  lord  chancellor, 
I  had  a  very  earnest  message  from  him,  desiring  by  my  means  to 
see  Lfcighton.  I  thought  that  angelical  man  might  have  awaken- 
ed in  him  some  of  those  good  principles,  which  he  seemed  once 
to  have  had,  and  which  were  now  totally  extinguished  in  him.  I 
writ  so  earnestly  to  Leighton  that  he  came  to  London."  Though 
his  appearance  was  healthy,  yet  his  biographer  say*  that  he  went 
with  feelings  of  illness,  which  may  account  for  his  presentiment 
that  his  dissolution  was  at  hand.  "  The  worse  I  am,"  said  he  in 
the  ardor  of  his  benevolence  "  the  more  I  choose  to  go,  that  I 
may  give  one  pull  at  you  poor  brother,  and  snatch  him  if  possible 
from  the  infectious  air  of  the  court." — "Upon  his  coming  to  me," 
Burnet  continues,  "  I  was  amazed  to  see  him  at  above  seventy 
look  so  fresh  and  well,  that  age  as  it  were  seemed  to  stand  still 
with  him  ;  his  hair  was  still  black,  and  all  his  motions  were  lively. 
He  had  the  same  quickness  of  thought  and  strength  of  memory, 
but  above  all,  the  same  heat  and  life  of  devotion,  that  I  had  ever 
seen  in  him.  When  I  took  notice  to  him,  upon  my  first  seeing  him, 
how  well  he  looked,  he  told  me  he  was  very  near  his  end  for  all 

*  Rev.  iii.  12. 


XXIX 

that ;  and  his  work  and  journey  both  were  now  almost  done. 
This  at  that  time  made  no  great  impression  on  me." 

"  The  very  next  day,"  says  his  biographer,  "  he  was  attacked 
with  an  oppression  on  the  chest,  and  with  cold  and  stitches,  which 
proved  to  be  the  commencement  of  a  pleurisy.  He  sunk  rapidly, 
for  on  the  following  day  both  speech  and  sense  had  left  him  ;  and, 
after  panting  for  about  twelve  hours,  he  expired  without  a  strug- 
gle in  the  arms  of  Bishop  Burnet,  his  intimate  friend,  his  ardent 
and  affectionate  admirer.  Nothing  is  recorded  of  his  last  hours  : 
and  indeed  the  disease  that  carried  him  off  was  such,  by  its  na- 
ture and  rapid  progress,  as  to  preclude  much  speaking.  But  no 
record  is  necessary  of  the  dying  moments  of  a  man,  who  had 
served  God  from  his  infancy  ;  and  whose  path  had  been  a  shi- 
ning light  up  to  the  moment  when  the  shades  of  death  closed  over 
it.  God  was,  assuredly,  the  strength  of  his  heart  in  the  hour  of 
his  last  agony,  and  is  now  his  glorious  portion,  his  exceeding  and 
eternal  great  reward.  It  was  needless  for  himself  that  he  should 
have  notice  of  the  bridegroom's  coming ;  for  his  lamp  was  always 
trimmed,  his  loins  were  always  girded.  To  his  surviving  friends 
it  could  have  afforded  little  additional  satisfaction,  to  have  heard 
him  express,  on  his  death-bed,  that  faith  and  holy  hope,  of  which 
his  life  had  been  one  unbroken  example  :  neither  could  he  have 
left,  for  the  benefit  of  posterity,  any  sayings  more  suitable  to  a 
dying  believer  than  those  he  daily  uttered  ;  living,  as  he  had  long 
lived,  on  the  confines  of  the  eternal  world,  and  in  the  highest 
frame  of  spirituality  that  it  seems  possible  for  an  imbodied  soul 
to  attain.  He  entered  into  his  rest,  on  the  25th  of  June,  A.  D. 
1684,  in  the  seventy-fourth  year  of  his  age." 

"  I  was  by  him,"  writes  Bishop  Burnet,  "  all  the  while.  Thus 
I  lost  him,  who  had  been  the  chief  guide  of  my  whole  life.  He 
had  lived  ten  years  in  Sussex,  in  great  privacy,  dividing  his  time 
wholly  between  study  and  retirement,  and  the  doing  of  good  :  for 
in  the  parish  where  he  lived,  and  in  the  parishes  round  about,  he 
was  always  employed  in  preaching  and  reading  prayers.  He  distri- 
buted all  he  had  in  charities,  choosing  rather  to  have  it  go  through 
other  people's  hands  than  his  own  :  for  I  was  his  almoner  in 
London.  He  had  gathered  a  well  chosen  library  of  curious  as 
well  as  useful  books ;  which  he  left  to  the  diocese  of  Dunblane, 
for  the  use  of  the  clergy  there,  that  country  being  ill  provided 
with  books. 

"  There  were  two  remarkable  circumstances  in  his  death.    He 
used  often  to  say,  that  if  he  were  to  choose  a  place  to  die  in 
it  should  be  an  inn,  it  looking  like  a  pilgrim's  going  home,  to 
3 


XXX 

whom  this  world  was  all  as  an  inn,  and  who  was  weary  of  the 
noise  and  confusion  in  it.  He  added,  that  the  officious  tender- 
ness and  care  of  friends  was  an  entanglement  to  a  dying  man  '7 
and  that  the  unconcerned  attendance  of  those  that  could  be  pro- 
cured in  such  a  place  would  give  less  disturbance.  And  he  ob- 
tained what  he  desired  ;  for  he  died  at  the  Bell  inn,  in  Warwick 
Lane.  Another  circumstance  was,  that  while  he  was  bishop  in 
Scotland,  he  took  what  his  tenants  were  pleased  to  pay  him  :  so 
that  there  was  a  great  arrear  due,  which  was  raised  slowly  by  one 
whom  he  left  in  trust  with  his  affairs  there :  and  the  last  pay- 
ment that  he  could  expect  from  thence  was  returned  up  to  him 
about  six  weeks  before  his  death  :  so  that  his  provision  and  his 
journey  failed  both  at  once." 

In  addiiion  to  what  has  already  been  selected  from  Burnet's 
history  of  his  own  times,  the  following  passages  are  full  of  in- 
terest. 

"  I  bear  still  the  greatest  veneration  for  the  memory  of  that 
man  that  I  do  for  any  person;  and  reckon  my  early  knowledge 
of  him,  and  my  long  and  intimate  conversation  with  him,  that 
continued  to  his  death  for  twenty-three  years,  among  the  great- 
est blessings  of  my  life;  and  for  which  I  know  I  must  give  ac- 
count to  God,  in  the  great  day,  in  a  most  particular  manner." 

"  He  was  accounted  a  saint  from  his  youth  up.  He  had  great 
quickness  of  parts,  a  lively  apprehension,  with  a  charming  vivac- 
ity of  thought  and  expression.  He  had  the  greatest  command  of 
the  purest  Latin  that  ever  I  knew  in  any  man.  He  was  a  mas- 
ter both  of  Greek  and  Hebrew,  and  of  the  whole  compass  of  the- 
ological learning,  chiefly  in  the  study  of  the  scriptures.  But 
that  which  excelled  all  the  rest  was,  he  was  possessed  with  the 
highest  and  noblest  sense  of  divine  things  that  I  ever  saw  in  any 
man.  He  had  no  regard  to  his  person,  unless  it  was  to  mortify 
it  by  a  constant  low  diet,  that  was  like  a  perpetual  fast.  He  had 
a  contempt  both  of  wealth  and  reputation.  He  seemed  to  have 
the  lowest  thoughts  of  himself  possible,  and  to  desire  that  all 
other  persons  should  think  as  meanly  of  him  as  he  did  of  him- 
self: he  bore  all  sorts  of  ill  usage  and  reproach  like  a  man  that 
took  pleasure  in  it. *  He  had  so  subdued  the  natural  heat  of  his 
temper,  that  in  a  great  variety  of  accidents,  nnd  in  a  course  of 
twenty-two  years'  intimate  conversation  with  him,  I  never  ob- 
served the  least  sign  of  passion,  but  upon  one  single  occasion. 
He  brought  himself  into  so  composed  a  gravity,  that  I  never  saw 
him  laugh,  and  but  seldom  smile.  And  he  kept  himself  in  such 
a  constant  recollection,  that  I  do  not  remember  that  ever  I  heard 


XXXI 

him  say  one  idle  word.  There  was  a  visible  tendency  in  all  he 
said,  to  raise  his  own  mind,  and  those  he  conversed  with,  to  seri- 
ous reflections.  He  seemed  to  be  in  a  perpetual  meditation 
And  though  the  whole  course  of  his  life  was  strict  and  ascetical, 
yet  he  had  nothing  of  the  sourness  of  temper  that  generally  pos- 
sesses men  of  that  sort.  He  was  the  freest  from  superstition, 
from  censuring  others,  or  imposing  his  own  methods  on  them, 
possible.  So  that  he  did  not  so  much  as  recommend  them  to 
others.  He  said  there  was  a  diversity  of  tempers,  and  every 
man  was  to  watch  over  his  own,  and  to  turn  it  in  the  best  man- 
ner he  could.  His  thoughts  were  lively,  oft  out  of  the  way  and 
surprising,  yet  just  and  genuine.  And  he  had  laid  together  in 
his  memory  the  greatest  treasure  of  the  best  and  wisest  of  all  the 
ancient  sayings  of  the  heathens  as  well  as  Christians,  that  I  have 
ever  known  any  man  master  of:  and  he  used  them  in  the  aptest 
manner  possible." 

Speaking  of  the  bishops  of  Scotland,  and  referring  partic- 
ularly to  Archbishop  Leighton,  Burnet  says  in  the  preface  to  his 
life  of  Bedell,  "  I  have  observed  among  the  few  of  them  to  whom 
I  had  the  honor  to  be  known  particularly,  as  great  and  exemp- 
lary things  as  ever  I  met  with  in  all  ecclesiastical  history  ;  not  on- 
ly the  '  practice  of  the  strictest  of  all  the  ancient  canons,  but  a 
pitch  of  virtue  and  piety,  beyond  what  can  fall  under  common 
imitation,  or  be  made  the  measure  of  even  the  most  angelical 
rank  of  men ;  and  saw  things  in  them  that  look  more  like  fair  ideas, 
than  what  men  clothed  with  flesh  and  blood  could  grow  up  to." 

In  his  treatise  on  the  duties  of  the  Pastoral  care,  "I  was  for- 
med to  them,"  he  says,  "  by  a  bishop  that  had  the  greatest  el- 
evation of  soul,  the  largest  compass  of  knowledge,  the  most  mor- 
tified and  most  heavenly  disposition,  that  I  ever  yet  saw  in  mor- 
tal ;  that  had  the  greatest  purls,  as  well  as  virtues,  with  the  per- 
fectest  humility,  that  I  ever  saw  in  man  ;  and  had  a  sublime 
strain  in  preaching,  with  so  grave  a  gesture,  and  such  a  majesty, 
both  of  thought,  of  language,  and  of  pronunciation,  that  I  never 
once  saw  a  wandering  eye  where  he  preached  ;  and  have  seen 
whole  assemblies  often  melt  in  tears  before  him  ;  and  of  whom  I 
can  say  with  great  truth,  that  in  a  free  and  frequent  conversation 
with  him,  for  above  two-and-twenty  years,  I  never  knew  him  say 
an  idle  word)  that  had  not  a  direct  tendency  to  edification  :  and  I 
never  once  saw  him  in  any  other  temper,  but  that  which  I  wished 
to  be  in,  in  the  last  moments  of  my  life.  For  that  pattern,  which 
I  saw  in  him,  and  for  that  conversation,  which  I  had  with  him,  I 
know  how  much  I  have  to  answer  to  God  :  and  though  my  re- 


x          >  XXX11 

fleeting  on  that  which  I  knew  in  him,  gives  me  just  cause  of  be- 
ing deeply  humbled  in  myself,  and  before  God  ;  yet  I  feel  no 
more  sensible  pleasure  in  any  thing  than  in  going  over  in  rny 
thoughts  all  I  saw  and  observed  in  him." 

ARCHBISHOP  LEIGHTON  had  many  and  worthy  contemporaries, 
lights  of  preeminent  lustre  in  the  church,  men  of  powerful  minds, 
deep  learning,  and  faithful  devotedness  to  Christ.  It  was  an 
age  fruitfully  productive  of  intellectual  and  moral  greatness.  It 
was  an  age  for  the  discovery  and  ripening  of  great  truths,  and 
one  in  which  great  principles  were  practically  tested  and  estab- 
lished. It  was  an  age  of  immense  erudition  in  Law,  Philosophy, 
and  Divinity.  It  was  an  age  of  masterly  practical  Theology  ;  but 
above  all,  it  was  an  age  abundant  in  examples  of  eminent  holiness. 
A  mere  list  of  the  names  of  some  of  the  most  eminent  men 
who  then  flourished  leaves  a  vivid  impression  of  intellect  and  re- 
ligion on  the  mind.  LEIGHTON,  USHER,  STILLINGFLEET.  Chil- 
lingwortb,  LIGHTFOOT,  HALL,  TAYLOR,  Tillotson,  Hammond, 
Prideaux,  Bates,  BAXTER,  HOWE,  Calamy,  Reynolds,  Henry, 
OWEN,  CUDWORTH,  Wallis,  WALTON,  Wilkins,  MILTON,  SELDEN, 
HALE,  Poole,  Manton,  Jacomb,  Rutherford,  Charteris,  Nairn, 
Gilpin,Charnock,  Shaw,FJavel,  Mead,Pocock,  BOYLE,  BARROW, 
BULL,  Whiiby,  NEWTON,  Patrick,  Locke.  These  are  some  of 
the  eminent  scholars,  divines,,  and  holy  men  of  old,  who  flour- 
ished from  the  beginning  to  the  close  of  the  seventeenth  Centu- 
ry. Many  of  them  are  a  host  individually.  Their  mingled  talents, 
learning,  and  piety  made  that  age  the  brightest  in  all  English  lit- 
erature. Star  rose  after  star,  in  such  beautiful  succession,  as  to 
make  one  continuous  Galaxy  of  intellectual  and  moral  light. 
Calamy's  lives  of  the  Nonconformists,  the  first  volume  especially, 
is  full  of  striking  portraits  of  men  whose  learning  was  of  gi- 
gantic aspect,  and  whose  holiness  would  have  adorned  the  age  of 
primitive,  apostolic  piety.  It  is  a  continued  record  of  men  in 
labors  abundant,  in  stripes  above  measure.  Men,  who  made 
life  religion,  and  stamped  fleeting  time  with  the  impress  of  Eter- 
nity. Neither  the  persecution  of  enemies,  nor  the  rage  of  the 
elements,  could  keep  them  from  their  duty.  When  the  plague 
ravaged  London,  and  ministers  who  feared  death  more  than 
God  fled  from  the  pulpits,  they  bade  defiance  to  the  pestilence, 
and  ministered  the  bread  of  life  to  pale  multitudes,  at  altars 
from  which  they  would  have  been  driven  with  penal  inflictions 
in  the  season  of  health. 

Yet  Leighton  outshone  them  all.     Few  men,  even  in  the  age 


XXXlli 


of  USHER,  SELDEN,  and  MILTON,  possessed  such  comprehen- 
sive erudition  ;  and  since  the  days  of  the  Apostles  there  has 
scarce  been  witnessed  another  so  perfect  imitation  of  the  life  of 
Christ.  A  simple  repetition  of  the  beatitudes,  with  which  our 
Divine  Saviour  opened  his  Sermon  on  the  Mount,  would  perhaps 
be  the  most  forcible  and  happy  delineation  of  his  moral  charac- 
ter. He  possessed  all  the  features,  there  drawn  in  such  expres- 
sive lines,  in  a  degree  so  eminent,  that  any  one  alone  would  have 
rendered  his  Christian  character  conspicuous  for  its  excellence. 
And  such  a  heavenly  harmony  reigned  over  them  all,  that  no 
one  grew  bright  at  the  expense  of  the  others.  In  this  sense  he 
was  a  finished  Christian.  There  was  a  holy  symmetry  and  pro- 
portion in  the  graces  which  adorned  his  life.  They  assembled 
together  and  blended  with  each  other  in  such  sweet  and  perfect 
unison,  each  occupying  its  own  place,  no  one  absent,  no  one 
faintly  discerned,  that  when  we  think  of  him,  we  think  of  him  as 
*  The  Holy  Leighton,'  and  cannot  but  feel  that  no  other  appella- 
tion whatever  would  be  equally  appropriate  to  his  character.  We 
may  speak  of  the  ardent  Baxter,  the  contrite  Brainard,  the  be- 
loved, self-denying  Martyn,  the  humble,  patient,  confiding,  perse- 
vering Schwartz  ;  but  to  denominate  Leighton's  piety  in  like  man- 
ner from  any  peculiar  grace,  would  seem  like  designating  the 
beauty  of  the  rainbow  by  one  of  its  primary  colors.  He  seems 
almost  to  have  arrived  at  the  highest  degree  of  spirituality,  which 
it  is  possible  for  any  human  being  to  attain. 

If  any  one  of  the  Christian  graces  did  shine  the  brightest,  ir 
was  that  of  humility.  "  A  self-searching  Christian,"  he  would 
say,  "is  made  up  of  humility  and  meekness.  If  thou  wouldest 
find  much  peace  and  favor  with  God  and  man,  be  very  low  in 
thine  own  eyes.  Forgive  thyself  little,  and  others  much."  "The 
poor  in  spirit — they  that  mourn — the  meek,  fyc.  Oh  sweet,  lowly 
graces,  poverty  of  spirit,  meekness,  that  grow  low,  arid  are  of  dark 
hue,  as  the  violets,  but  of  a  fragrant  smell ;  these  are  prime  in 
the  garlands  of  a  Christian.  Oh  study  these ;  seek  to  have  them 
growing  within  you."  The  very  shining  of  the  Christian  graces, 
he  thought,  ought  to  be  with  humility.  "  Shine  humbly,  to  his 
glory,  whose  light  you  borrow;  not  to  show  forth  your  own  ex- 
cellencies, but  His,  who  hath  called  you  from  darkness  to  his 
marvellous  light.  Let  your  light  so  shine  before  men,  that  they, 
seeing  your  good  works,  (not  yourselves,  if  you  can  be  hid  ;  as 
the  sun  affords  its  light,  and  will  scarce  suffer  us  to  look  upon 
itself,)  may  glorify  (not  you,  but)  your  heavenly  Father." — "  Oh 
Jesus,  my  Saviour !  thy  blessed  humility,  impress  it  on  rny 
*3 


XXXIV 

heart."  He  called  humility  the  preserver  of  all  the  other  graces, 
which  "  without  it,  if  they  could  be  without  it,  were  but  as  a  box 
of  precious  powder,  carried  in  the  wind  without  a  cover,  in  dan- 
ger of  being  scattered  and  blown  away."  And  he  said  beauti- 
fully— that  "  the  embroidery,  the  variety  of  graces,  the  lively 
colors  of  other  graces,  shine  best  on  the  dark  ground  of  humili- 
ty." It  was  his  humility,  looking  to  the  examples  of  John  the 
Baptist,  and  of  a  greater  than  he,  which  kept  him  from  the  min- 
istry till  after  he  was  thirty  years  of  age.  "  Good  fruit,"  he  said, 
"  may  be  plucked  too  green,  which,  let  alone  awhile  to  ripen, 
would  prove  much  more  pleasant  and  profitable." 

It  was  his  eminent  humility  which  made  him  eminently  wise ; 
and  it  was  his  humility  and  wisdom  combined,  which  formed 
him  to  such  childlike  acquiescence  in  the  will,  and  simple  defer- 
ence to  the  word,  of  God.  Thus  hath  the  Lord  been  pleased, 
was  to  him  a  sufficient  solution  of  any  mystery — it  was  a  delight- 
ful reason.  Like  a  little  child,  whose  hand  is  safely  held  in  the 
hand  of  its  father,  he  walked  about,  admiring  with  confiding,  un- 
questioning simplicity  the  movements  which  he  could  not  under- 
stand. "  What  questions  are  moved,"  said  he,  "  more  curious 
than  useful,  I  shall  either  pass  wholly  in  silence,  or  only  name 
them  to  pass  them,  to  put  them  out  of  our  way,  that  they  may 
not  stop  us  in  what  may  be  useful." — "  This  is  arcanum  imperil,  a 
state  secret,"  says  he  on  one  occasion,  speaking  of  the  counsels 
of  God  :  "  no  reason  is  to  be  expected,  but  his  good  pleasure.'* 
He  thought  some  mysteries  were  rather  humbly  to  be  adored 
than  boldly  to  be  explained.  "  Here  it  were  easier,"  he  says> 
with  inimitable  beauty,  of  such  a  mystery,  "  to  lead  you  into  a 
deep,  than  to  lead  you  forth  again.  1  will  rather  stand  on  the 
shore,  and  silently  admire  it,  than  enter  into  it." — He  couJd  not 
endure  that  any  should  attempt  "  to  cut  and  square  God's 
thoughts  to  ours,  and  examine  his  sovreign  purposes  by  the 
low  principles  of  human  wisdom.*  How  much  more  learned 
than  all  such  knowledge,  is  the  Apostle's  ignorance,  when  he 
cries  out,  /  O  /  the  depth  of  the  riches,  both  of  the  wisdom  and 
knowledge  of  God !  how  unsearchable  are  his  judgments,  and  his 
ways  past  finding  out  /" 

*  A  kindred  spirit  of  reverence  to  the  word  and  purposes  of  God  abode  in  the  bo- 
soms of  many  of  the  great  Scholars  and  Divines  of  that  period.  The  learned  SELDEN, 
in  his  book  on  Tithes,  speakingr  of  the  great  riches  of  the  tribe  of  Levi,  makes  this  en- 
ergetic remark.  "  I  trust  in  this ;  that  it  pleased  the  Almighty  so  to  enrich  that  tribe 
which  was  reserved  only  for  the  holy  service  in  the  temple.  Why  he  did  so,  or  with 
what  proportion,  let  them  for  me  examine,  who  dare  put  their  profane  fancies  to  play 
with  his  holy  text,  and  so  most  impudently  and  wickedly  offer  to  square  the  one  by  the 
other." — What  would  Kelden  have  said,  had  he  come  across  some  of  the  speculations 
of  modern  Unitarianism  in  regard  to  the  Old  Testament ! 


XXXV 

The  same  humility  of  soul  inspired  him  with  a  reverential 
erence  to  all  the  appointed  ordinances  of  God.  Speaking  of  our 
Saviour  submitting  to  be  baptized  by  John, — "  He  humbles  him- 
self," said  he,  "  to  be  baptized.  Oh  that  we  who  are  baptized 
had  more  of  his  likeness  in  this  humble  reverence  for  divine  or- 
dinances, looking  on  them  as  his  in  every  warranted  hand.  What 
though  he  that  teaches  be  less  knowing  and  less  spiritual  than 
thou  that  nearest,  one  that  might  rather  learn  of  thee,  yet  the 
appointment  of  God  obliges  them  to  attend  as  humbly  and  re- 
gardfully  to  his  ministry  as  if  he  were  an  angel." 

He  loved  to  mourn  over  his  sins.  "  Who  would  not  be  con- 
tent to  weep,"  said  he,  "  to  have  God  wipe  away  their  tears  with 
his  own  hand." — Speaking  of  the  loveliness  of  Jesus  in  compari- 
son with  all  that  worldly  men  love,  "  their  enjoyments,  he  said, 
have  not  near  so  much  sweetness,  as  the  very  seekings  and 
mournings  after  Jesus  Christ." 

In  charity  and  liberality  of  mind,  in  kindness,  gentleness,  and 
tenderness  of  heart  and  manners,  perhaps  he  never  had  an  equal. 
There  was  no  such  thing  as  prejudice  in  his  bosom ;  he  never 
judged  another  man's  conscience  ;  the  persecution  and  religious 
intolerance  of  the  times  distressed  him  very  deeply.  The  ser- 
vant of  the  Lord  must  not  strive,  but  be  gentle  unto  oil.  Truly 
he  was  so ;  the  example  of  Jesus  was  reflected  brightly  in  the 
life  of  this  eminent  saint,  from  those  quiet  graces  especially, 
which  are  most  unlike  the  spirit  of  this  selfish,  troubled  world, 
but  which  soften,  subdue,  and  win,  wherever  they  are  witnessed. 
For  the  world  he  would  not  have  grieved  a  single  human  heart, 
or  wounded  the  feelings  of  the  weakest  of  his  brethren  in  Christ. 
In  the  simple  language  of  the  Apostle,  he  was  kind,  tender-heart- 
ed, forgiving  ; — walking  in  love,  as  Christ  also  hath  loved  us. 
Never  was  there  a  sweeter  exhibition  of  the  pure  spirit  of  heav- 
enly kindness,  save  in  the  life  of  Him  who  knew  no  sin.  He  would 
not  have  handled  a  rosebud  too  roughly ;  a  terrified  bird  would 
have  flown  to  his  bosom.  Blessed  are  the  peacemakers,  for  they 
shall  be  called  the  children  of  God.  Such  patience,  such  meek- 
ness, such  compassion,  such  winning,  affectionate  mildness, 
never  could  have  grown  up  or  flourished,  but  beneath  the  sweet 
serene  breathings  of  the  Holy  Ghost,  the  Sanctifier 

That  a  saint  so  constituted  was  a  discreet  and  tender  counsel- 
lor to  individuals  distressed  with  religious  doubts  and  perplexi- 
ties ;  that  he  was  not  only  perfectly  free  from  censoriousness, 
but  kind  and  gentle  in  weighing  the  faults  of  others,  and  patient 
towards  the  infirmities  of  his  fellow  Christians,  we  need  not  say. 


XKXVl 

"  They  that  have  most  of  this  wisdom,"  said  he,  "  are  least  rig- 
id to  those  that  have  less  of  it.  I  know  no  better  evidence  of 
strength  in  grace,  than  to  bear  much  with  those  that  are  weak  in 
it."  He  was  indeed  all  tenderness  to  others,  though  severe  to 
himself;  giving  life  and  reality  to  his  own  beautiful  maxim,  he 
*  forgave  himself  little,  and  others  much.' — "A  man,  though  he 
err,"  said  he,  "  if  he  do  it  calmly  and  meekly,  may  be  a  better 
man  than  he  who  is  stormy  and  furiously  orthodox." — "  Next  to 
the  grave  and  the  silent  shades  of  death,  a  cottage  in  some  wil- 
derness is  to  be  wished  for,  to  mourn  for  the  pride  and  passion 
of  mankind." — He  loved  to  practise  what  he  pleasantly  calls 
"that  sweet  doctrine  of  not  revenging,  but  patiently  bearing,  and 
readily  forgiving  of  injuries,  and  loving  enemies,  and  doing  good 
to  all." — "  Humility,  meekness  and  chanty  were  the  darling  vir- 
tues of  Christ.  He  came  to  expiate  and  to  extirpate  our  pride  ; 
and  when  that  majesty  did  so  humble  himself,  shall  a  worm 
swell?" — He  has  somewhere  said,  "  he  that  in  prayer  minds 
none  but  himself,  doubtless  he  is  not  right  in  minding  himself." 
What  was  his  own  probable  practice  in  the  attainment  of  the 
Christian  graces,  may  be  learned  from  his  own  recommendation 
to  others,  "  to  be  more  particular  in  our  purposes ;  sometimes  to 
set  ourselves  to  some  one  grace,  not  secluding  nor  turning  away 
the  rest,  for  that  cannot  be,  but  yet,  more  particularly  plying  that 
one,  were  it  humility,  poverty  of  spirit,  meekness,  or  any  other  ; 
and  for  some  time  to  make  that  one  our  main  task,  were  it  for 
some  weeks  or  months  together,  and  examine  every  day's  prac- 
tice in  that  particularly.  But,  like  unsettled  students  among 
many  books,  we  rove  and  reel,  and  make  offers  at  every  grace, 
and  still  lag  behind  and  make  no  considerable  purchase  nor  pro- 
.  gression  in  any." 

His  piety  was  eminently  a  meditative  piety.  Early  in  life  he 
had  been  much  impressed  with  some  examples  of  secluded  holi- 
ness at  Donay ;  his  own  habits  could  not  have  been  more  un- 
worldly, had  he  spent  his  whole  existence  in  the  gloorn  and  se- 
clusion of  the  cloister;  but  he  mingled  meditation  with  activity. 
That  is  a  beautiful  image,  which  Young  uses  of  the  Christian  ; 

Like  ship  at  sea,  while  in,  above  the  world. 

Whether  in  the  midst  of  this  world's  scenes,  or  in  perfect  retire- 
ment, Leighton's  thoughts  were  always  fixed  upon  the  world  whith- 
er he  was  tending.  Religious  meditation  seemed  the  involuntary 
habit  of  his  soul ;  and  in  this  was  exemplified  the  profound  truth 
of  his  own  remark,  that  "  the  pure  love  of  God  maketh  the  spirit 


xxxvn 

pure  and  simple,  and  so  free,  that  without  any  pain  and  labor  it 
can  at  all  times  turn  and  recollect  itself  in  God."  If  duty  drew 
him  from  seclusion,  it  was  to  watch  and  pray  lest  he  should  enter 
into  temptation  ;  and  amidst  the  most  absorbing  earthly  business, 
if  his  thoughtful  face  were  of  a  clear  transparency,  and  you  could 
have  looked  through  the  casement  of  his  soul  far  into  the  depths 
of  its  retirement,  you  would  there  have  seen  the  high  purposes 
of  God  still  ripening  and  fulfilling,  and  the  process  of  growing 
holiness  advancing  as  certainly  and  uninterruptedly  as  it  would 
in  the  most  sacred  oratory  of  private  devotion.  He  thought  that 
in  this  world  the  Christian's  white  robe  would  be  very  likely  to 
be  entangled  and  defiled,  if  he  wore  it  too  flowingly  : — 

He  would  not  soil  those  pure  ambrosial  weeds 
With  the  rank  vapors  of  this  sin-worn  mould. 

"  Our  only  safest  way,"  said  he,  "  is  to  gird  up  our  affections 
wholly.  When  we  come  to  the  place  of  our  rest,  we  may  wear 
our  long  white  robes  at  full  length  without  disturbance  ;  for  no 
unclean  tiling  is  there ;  yea,  the  streets  of  that  New  Jerusalem 
are  paved  with  gold." 

He  was  a  stranger  and  a  pilgrim  on  the  earth,  and  he  felt  that 
he  was  such.  He  had  no  more  motive  to  partake  in  the  toils 
and  anxieties  of  this  life,  than  an  angel  would  feel,  commission- 
ed on  some  errand  of  mercy  to  the  dwelling-place  of  mortals, 
who  stays  only  till  he  may  perform  the  mandate  of  his  sovereign, 
and  is  glad  to  return  from  the  atmosphere  of  earth  to  the  light  of 
his  Father's  countenance,  to  his  home  of  glory  in  the  skies. 
Though  present  in  the  body,  he  was  absent  in  the  spirit  with  his 
Lord  and  Master.  Amidst  his  fellow-mortals  in  all  the  concerns 
of  this  life  he  walked  and  acted  like  a  man  in  a  dream — a  drearn, 
from  which  he  was  then  only  to  awake,  when  he  passed  into  the 
blissful  presence  of  his  ascended  Saviour.  1  shall  be  satisfied, 
WHEN  I  AWAKE,  with  thy  likeness.  And  though  into  all  the  busi- 
ness which  duty  required  of  him,  he  entered  with  a  grave  inten- 
sity to  fulfil  the  Apostle's  injunction,  yet  all  this  while  his  soul 
was  conversing  in  heaven,  for  he  looked  with  the  eye  of  faith  on 
the  things  unseen  and  eternal.  In  the  emphatic  words  of  Paul, 
he  was  dead,  and  his  life  was  hid  with  Christ  in  God.  He  was 
altogether  Christ's ;  His  image  was  always  before  him ;  His 
words  always  invited  him  to  glory. 

I  hear  a  voice,  you  cannot  hear, 

Forbidding  me  to  stay  ; 
I  see  a  hand,  you  cannot  see, 
Which  beckons  me  away. 


XXXV111 

He  thought  nothing,  desired  nothing,  did  nothing,  with  which  the 
idea  of  his  Redeemer  was  not  connected.  His  conversation  was 
like  that  of  Moses  and  Elias  on  the  mount  of  transfiguration  ;  or 
like  what  we  might  suppose  one  of  the  spirits  of  the  just  made 
perfect  would  exhibit,  if  he  returned  to  dwell  again  for  a  short 
period  among  the  inhabitants  of  earth.  With  what  sweetness, 
what  delicacy,  he  was  accustomed  perpetually  to  recur  to  the 
themes  nearest  and  dearest  to  his  heart,  progression  in  holiness, 
the  rest  of  the  saints,  the  hour  of  his  departure,  the  things  which 
eye  hath  not  seen,  awaiting  him  in  Eternity.  Jesus,  dwelling  in 
his  heart  by  faith,  and  formed  within  him,  the  hope  of  glory. 
"  When,"  said  he,  "  will  the  day  break,  and  the  shadows  flee 
away  ?"  "  It  is  not,"  he  would  say,  "  the  want  of  religious 
houses,  but  of  spiritual  hearts,  that  glues  the  wing  of  our 
affections,  and  hinders  the  more  frequent  practice  of  this 
leading  precept  of  the  divine  law, — fervently  to  lift  up  our  souls 
unto  God,  and  to  have  our  conversation  in  heaven."  There 
cannot  be  a  doubt  that  his  rules  and  instructions  for  a  holy  life 
are  a  transcript  from  his  own  experience.  It  would  be  impossi- 
ble for  any  but  a  very  holy  man  to  rise  even  to  the  imagination 
of  a  life  so  celestial,  or  to  compose  in  such  a  flowing  strain  of  an- 
gelical devotion  to  God.  These  rules  are  a  mild  still  voice  from 
the  innermost  holy  of  holies  in  a  heart  where  God  reigns  su- 
premely and  alone.  Sometimes  in  memorials  of  this  nature 
there  is  a  repulsive  coldness  and  austerity ;  here,  as  in  the  char- 
acter of  which  these  instructions  are  a  portrait,  the  sanctity  de- 
lineated is  attractive,  gentle,  serene.  It  is  a  pure  streamlet  which 
has  found  its  way  into  a  world  of  sin,  from  the  river  of  the  water 
of  life  clear  as  chrystal.  It  breathes  a  divine  fragrancy  and  car- 
ries the  soul  silently  up  to  rest  in  its  contemplations  at  the  throne 
of  God  and  the  Lamb. 

Leighton's  religious  character,  though  so  very  retired  and  con- 
templative, was  cheerful  and  happy.  How  could  it  be  otherwise 
with  one  who  lived  in  so  holy  a  manner,  that  he  was  always 
longing  to  depart  and  to  be  with  Christ.  The  study  of  his  writ- 
ings tends  to  inspire  a  calm  confidence  in  God,  and  a  holy  joy- 
fulness  in  the  contemplation  of  Jesus  and  religious  things.  He 
speaks  very  often  of  the  happiness  and  privileges  of  the  children 
of  God  with  a  humble  holy  exultation,  and  even  with  a  play- 
ful fulness  of  delight.  He  takes  a  childlike  pride  in  simplicity 
of  heart  in  showing  the  roll  in  his  bosom,  and  the  robe  his  Father 
has  given  him  to  wear.  He  triumphs  in  the  sweetest  manner  in 
the  consciousness  of  his  security  in  Jesus,  and  of  the  unalterable 


tendency  of  his  soul,  through  the  power  of  redeeming  grace,  to- 
wards Heaven,  his  happy  home.  "Courage,  brothers;"  he 
would  say,  "  the  day  is  coining !"  His  language  is  the  very  ex- 
uberance of  a  soul  satisfied  with  every  dispensation  and  delight- 
ing in  God.  It  is  impossible  to  read  many  pages  of  his  works 
without  feeling,  that  notwithstanding  his  grief  lor  the  desolations 
and  divisions  of  Zion,and  his  mournful  sense  of  his  own  unwor- 
thiness,  indwelling  sin,  and  want  of  perfect  love,  he  must  have 
been  one  of  the  happiest  saints  who  ever  lived.  He  pours  forth 
image  after  image  expressive  of  the  grateful  contentedness  of  the 
Christian  with  the  will  of  his  Heavenly  Father.  The  kingdom 
of  Heaven  was  within  him,  and  he  enjoyed  large  manifestations 
of  the  glory  of  God  in  the  face  of  Jesus  Christ.  Yet  he  was  al- 
ways in  the  valley  of  humiliation,  being  dead  to  himself  and  to 
the  world,  and  having  his  own  will  swallowed  up  in  the  will  of 
his  Saviour. 

Comprehensive  as  his  mind  was,  without  his  eminent  holiness 
he  could  not  have  possessed  those  clear  and  wide  views  of  God's 
government  and  revealed  truth,  which  distinguish  his  writings. 
The  wisdom  in  these  pages  is  that  of  holiness  teaching  the  things 
that  are  spiritually  discerned  ;  thus  his  works  are  a  perpetual 
heavenly  Nepenthe,  both  to  the  mind  and  heart.  He  never  en- 
gages in  bold  speculation,  carefully  avoids  metaphysical  intrica- 
cies and  abstractions,  and  in  reasoning  en  the  deep  things  of 
God,  as  we  have  seen,  imitates  the  great  Apostle,  Who  art  thou 
O  man  !  He  sat  at  the  feet  of  Christ,  and  as  a  little  child  learned 
of  him.  And  all  the  aspect  of  his  learning  is  meek  and  lowly. 
The  doctrines  of  the  Gospel  appear  with  admirable  clearness 
and  symmetry ;  unmingled  with  philosophical  refinement,  they 
possess  the  same  harmony  and  consistency  as  they  do  in  the  Bi- 
ble. One  of  his  most  favorite  topics  is  the  doctrine  of  justifica- 
tion by  faith  in  Christ  through  the  merits  of  His  righteousness  ; 
and  he  always  treats  it  in  such  a  manner  that  it  seems  dearer  to 
the  heart  of  the  Christian  than  it  was  before.  Indeed  we  may 
safely  assert  that  the  prominent  excellence  in  Leighfon's  writings 
is  the  prominence  of  the  Saviour,  and  the  deep,  heartfelt  delight 
with  which  he  dwells  upon  the  glory,  the  beauty,  the  loveliness, 
and  the  preciousness  of  his  character.  He  loved  to  view  him 
in  all  his  offices,  and  to  meditate  on  the  mysteries  of  his  grace  in 
the  great  scheme  of  salvation.  With  what  affecting  humility  and 
tenderness  would  he  speak  of  his  Saviour's  sufferings  !  He  loved 
to  ascribe  every  good  thing  to  him,  to  feel  his  own  infinite  un- 
worthiness,  and  to  hide  beneath  the  robe  of  *his  glorious  right- 
eousness. 


xl 

Leigbton's  familiarity  with  the  scriptures  is  remarkable,  even 
in  an  age  distinguished  for  practical  scriptural  knowledge.  The 
secret  of  the  Lord  was  with  him  ;  he  read  whole  volumes  of  spir- 
itual wisdom,  to  which  holiness  is  the  only  key.  Every  word, 
every  line  of  the  sacred  books  was  to  him  pregnant  with  celes- 
tial meaning  :  he  applied  to  every  part,  both  of  the  Old  and  New 
Testaments,  for  reproof,  for  correction,  and  for  instruction  in 
righteousness.  He  never  used  passages  at  random  ;  every  se- 
lection possesses  a  remarkable  appositeness  to  the  subject,  so  that 
its  place  could  not  be  supplied  by  any  other  passage  without  in- 
jury. And  he  introduces  the  words  of  Scripture  with  affection- 
ate reverence,  as  one  who  would  make  the  most  of  a  dear  and 
valued  friend.  The  simplicity,  freedom,  and  clearness  of  his 
own  style,  and  the  holiness  of  his  thoughts,  together  with  the  fre- 
quent recurrence  of  sweet  and  apposite  passages  from  the  Bible, 
make  his  writings  a  source  of  uninterrupted  delightfulness.  They 
are  like  the  wings  of  a  dove  covered  with  silver,  and  her  feathers 
with  yellow  gold. 

It  is  worthy  of  remark,  that  he  quotes  from  the  Song  of  Solo- 
mon, with  the  same  freedom  and  reverence  as  from  any  other 
part  of  the  Bible.  A  mind  of  such  unspotted  purity  as  that  of 
Archbishop  Leighton  could  see  no  incongruity  in  the  spiritual 
application  of  this  book  :  there  are  modern  critics,  whose  pious 
solicitude  for  the  integrity  of  the  sacred  volume  would  fain  ex- 
clude it  from  the  canon. 

Christians  of  the  seventeenth  century  meditated  much  more 
on  the  Bible  than  we  do  now.  We  are  too  exclusively  external, 
busy,  revival  Christians  ;  they  were  thoughtful,  inward,  biblical 
Christians.  They  were  formed  to  the  stature  of  men  so  perfect 
in  Christ  Jesus,  by  much  prayer,  and  long  and  quiet  meditation 
on  the  word  of  God.  They  received  the  grace  of  God,  and  it 
grew  like  peach  trees  with  a  southern  exposure,  and  the  fruit 
was  rich,  mellow,  beautiful.  Now  "  the  tender  plant  in  a  strange 
unkindly  soil"  is  exposed  to  all  manner  of  storms  and  tempests 
(at  least  of  temptation  by  growing  for  the  observance  of  others) 
before  it  has  become  sufficiently  indurated  ;  it  is  not  left  long 
enough  in  the  Nursery,  to  expand  quietly  and  happily  beneath 
the  beams  of  the  sun  of  righteousness ;  and  in  our  worldly,  un- 
wise haste,  the  fruit  is  plucked  before  it  is  ripe. 

Critical  scholarship  is  now  probably  more  general ;  but  the 
recurrence  of  such  names  as  Walton  and  Light  foot  to  the  mem- 
ory forbids  us  to  say  that  it  is  likewise  as  profound.  Nothing  but 
prejudice  grounded-  in  sheer  vanity  and  ignorance  could  make 


xli 

any  man  imagine  that  while  we  deal  with  the  word  of  God  like 
vigorous  scholars,  the  Christians  of  that  age  handled  it  with  in- 
discriminate applieation.  If  to  excel  us  in  the  prayerful  study 
and  reverential  exposition  of  its  spiritual  meaning  were  thus  to 
handle  it,  certainly  they  did.  Nor  was  this  all ;  very  generally 
the  ministers  of  that  age  were  very  great  Hebraists  and  Grecians. 
But  their  attention  was  not  so  much  fixed  upon  helps  to  under- 
stand the  word  as  upon  the  word  itself.  It  was  their  meditation 
all  the  day  ;  they  ruminated  on  it ;  its  passages  remained  in  the 
mind  as  germs  for  the  accumulation  of  religious  wisdom ;  and 
beautiful  religious  thoughts  were  continually  clustering  and  crys- 
tallizing around  them.  At  that  time  Christians  were  accustom- 
ed to  find  deep  things  of  God  in  passages  which  a  common  rea- 
der would  either  not  notice,  or  perhaps  be  inclined  to  ask  what 
need  of  a  revelation  to  convey  such  very  simple  knowledge  to 
the  mind.  They  drew  precious  truths  from  multitudes  o(  little 
sleeping  concealed  fountains,  which  we  hardly  deign  to  visit ;  if 
no  footsteps  but  ours  interrupted  their  seclusion,  they  would  all  be 
grown  over  with  moss.  In  reading  the  fifth  chapter  of  Luke, 
Philip  Henry  would  say,  See  here  the  reward  of  neighborly 
kindness.  Peter  did  but  lend  his  boat  a  short  time  to  our  Sa- 
viour to  preach  a  sermon  in,  and  the  loan  was  repaid  by  a  great 
draught  of  fishes. — If  this  disposition  degenerated  sometimes  into 
conceit,  and  became  mere  quaintness,  it  oftener  brought  to  view 
precious,  heavenly,  sparkling  thoughts,  and  opened  original  truth?, 
and  administered  unexpected  and  grateful  instruction  to  the 
heart. 

They  possessed  a  spiritual  imagination,  restless  and  rich, 
which  could  at  any  time  set  a  table  even  in  the  wilderness,  and 
cover  the  desert  with  palaces.  Their  very  dreams  were  like 
those  of  Jacob  in  the  sweet  open  air  of  Padan  Aram.  Wherev- 
er in  the  Bible  they  rested  to  meditate,  anon  uprose  like  an  ex- 
halation, stately  religious  fabrics, 


With  the  sound 


Of  dulcet  symphonies  and  voices  sweet. 

Archbishop  Leighton  and  Bishop  Hall  in  his  Contemplations  are 
among  the  happiest  examples  of  this  peculiarity.  Leighton  in- 
variably mingles  with  it  the  chastening  influence  of  a  delicate 
refined  taste.  His  works  are  every  where  a  pure  fountain,  that 

Sends  up  cold  waters  to  the  traveller 
With  soft  and  even  pulse. 

There  is  nothing  to  interrupt  the  deep  delight  breathed  over  the 


xlii 

heart ;  the  air  all  round  is  cairn  ;  the  shade  is  grateful ;  "  here 
twilight  is,  and  coolness  ;"  there  is  no  thought,  or  sound,  or  im- 
age, to  disturb  the  purity  and  peacefulness  of  the  place  and 
scene.  Far  and  long  we  might  wander  in  the  wilderness  of  this 
world,  and  meet  no  such  second  resting-place. 

Leighton's  writings  are  not,  like  many  others',  (and  even 
powerful  minds)  now  a  waste  of  sand,  and  now  an  Oasis  of  ex- 
ceeding beauty  ;  they  are  all  one  perpetual  variety  of  rich  and 
solemn  scenery,  where  you  walk  on  in  unconscious  progress  from 
one  spot  to  another,  now  lost  in  the  religious  gloorn  and  echoing 
walks  of  the  forest,  now  emerging  into  the  open  light,  which 
gleams  upon  thick  golden  furze  and  wild  flowers,  now  watching 
the  spire  of  a  distant  village,  or  the  smoke  rising  through  trees 
from  a  concealed  hamlet,  now  listening  to  the  roar  of  a  waterfall, 
and  now  coming  to  an  opening  where  you  can  see  the  Ocean. 
Here  we  are  ever  in  the  land  Beulah.  We  are  walking  in  the 
king's  own  gardens  built  for  the  entertainment  of  the  Pilgrims.* 
It  seems  as  if  we  were  wandering  in  Eden,  through  a  forest  of 
spices;  attended  all  the  while  by  solemn  warbling  melodies,  that 
rise  and  steal  upon  the  air  as  sacredly,  as  if  they  were  voices 
of  praise  from  spirits  dwelling  in  the  flowers. 

We  have  heard  the  observation  quoted  from  Lord  Bacon  that 
mere  abstract  knowledge  has  something  destructive  in  its  tenden- 
cies. It  is  crude,  poisonous,  corrosive  ;  needs  to  be  mollified  by 
the  kindly  influence  of  moral  feeling.f  The  remark  was  made 

*  "  Now  I  saw  in  my  dream,  that  by  this  time  the  pilgrims  were  got  over  the  En- 
chanted Ground,  and  entering  into  the  country  of  Beulah,*  whose  air  was  very  sweet 
and  .pleasant,  the  way  lying  directly  through  it,  they  solaced  themselves  there  for  a 
season.  Yea,  here  they  heard  continually  the  singing  of  birds,  and  saw  every  day  the 
flowers  appear  in  the  earth,  and  heard  the  voice  of  the  turtle  in  the  land.  In  this  coun- 
try the  sun  shineth  night  and  day  :  wherefore  this  was  beyond  the  valley  of  the  Shadow 
of  Death,  and  also  out  of  the  reach  of  Giant  Despair;  neither  could  they  from  this 
place  so  much  as  see  Doubting  Castle.  Here  they  were  within  sight  of  the  city  they 
were  going  to  :  also  here  met  them  some  of  the  inhabitants  thereof:  for  in  this  lacd  the 
shining  ones  /commonly  walked,  because  it  was  upon  the  borders  of  heaven." 

Pilgrim's  Progress. 

BUNYAN  is  the  sole  example  of  a  great  poetical  genius  nourished  entirely  by  the  Bi- 
ble. What  unmeasured  power  does  the  Word  of  God  exert  in  forming  and  enkindling 
the  intellect !  (Compare  note  on  page  47.) 

*  Sol.  Song  ii.  10—12  ;  Isa.  Ixii.  4—12. 

,\  In  speaking  of  certain  writings,  which  "  acted  in  no  slight  degree  to  prevent  his 
-mind  from  being  imprisoned  within  the  outlines  of  any  single  dogmatic  system,"  COL- 
ERIDGE presents  a  similar  idea,  with  a  vividness  which  is  truly  startling.  "  They  con- 
tributed," says  he,  "  to  keep  alive  the  heart  in  the  head ;  gave  me  an  indistinct,  yet 
stirring  and  working  presentment,  that  all  the  products  of  the  mere  reflective  faculty 
partook  of  DEATH,  and  were  as  the  rattling  itwigs  and  sprays  in  winter,  into  which  a 
sap  was  yet  to  be  propelled  from  some  root  to  which  I  had  not  penetrated,  if  they  were 
Jto  afford  my  soul  either  food  or  shelter." — Biographia  Literaria.  Vol.  i.  page  92. 


xhn 

probably  with  exclusive  reference  to  philosophy  and  science ;  it 
possesses  fearful  truth  in  reference  to  the  constitution  of  man  as 
a  religious  being.  The  thoughts  that  wander  through  eternity 
must  forever  be  the  ministers  of  pain  to  the  soul  alienated  from 
God.  Knowledge  must  be  allied  with  holiness  before  it  can  ren- 
der its  possessor  happy.  It  is  only  by  such  an  alliance  that 
knowledge  rises  into  wisdom,  and  becomes  food  for  the  soul  ;  as 
the  constituent  principles  of  our  atmosphere  are  pure  destruction 
uncombined,  but  form,  in  unison,  our  vital  element.  Mere  in- 
tellectual grandeur  has  nothing  in  it  attractive  to  the  affections ; 
mere  intellectual  pursuits  powerfully  exhaust  the  mind,  and  if 
suffered  to  keep  it  in  a  state  of  tension  become  exceedingly  pain- 
ful. The  highest  atmosphere  of  thought,  (to  apply  a  physical 
image  from  Milton)  "  burns  frore,  and  cold  performs  the  effect 
of  heat,"  unless  it  be  a  region  irradiated  by  the  love  of  God. 
There  is  the  same  result  to  the  soul,  which  Humboldt  experien- 
ced in  the  body,  when  ascending  into  a  mountain  air  so  thin  and 
rarified,  thai  the  lungs  labored  spasmodically,  and  the  blood  al- 
most started  from  the  pores.*  Commingled  with  holiness,  and 
thus  attempered  to  the  whole  moral  being,  the  clearest  and  most 
elevated  intellectual  atmosphere  becomes  the  soul's  connatural 
element,  in  which  it  moves  with  the  freedom  and  elasticity  of 
heavenly  spirits. 

Such  an  element  the  mind  finds  in  the  writings  of  Archbishop 
Leighton.  If  there  be  one  quality  which  characterizes  him,  it  is 
depth  and  majesty  of  thought ;  it  would  be  severe,  but  the  influ- 
ence of  his  piety  invests  it  with  a  sweet  moral  radiance,  making 
it  mild  and  attractive.  It  would  fill  the  reader  with  awe  ;  but 
there  is  present  a  glory  of  a  nature  so  much  purer  and  more  ce- 
lestial, that  the  intellectual  grandeur  of  these  volumes  is  merged 
and  lost  in  the  transcendent  splendor  of  that  holy  spiritual  light. 
The  presence  of  Jesus  transfigures  his  conceptions  with  such  di- 
vine effulgence,  that  the  power  of  his  intellect  is  forgotten. 

He  throws  off  thoughts  that  apart  would  startle  the  mind,  and 
that  open  whole  provinces  of  original  reflection,  with  a  sort  of 
pensive  serenity,  that  bespeaks  them  the  familiar  inmates  of  his 
bosom.  He  says  nothing  more  than  seems  to  be  perfectly  spon- 
taneous, but  passes  along  dropping  thought  after  thought,  with 
calm  luxuriance,  from  a  mind  long  and  habitually  meditative  on 
holy  subjects,  and  overflowing  with  treasures  of  religious  wisdom. 

*  We  have  heard  this  fact  very  admirably  applied  to  illustrate  the  effect  of  abstruse 
speculations  about  those  religious  mysteries,  which,  in  our  present  existence,  lie  com- 
pletely beyond  the  province  of  human  reason. 


xliv 

Emotion  follows  emotion,  as  if  a  youthful  seraph  were  soliloquiz- 
ing aloud  from  a  heart  that  enshrines  the  Saviour,  singing  and 
making  melody  to  the  Lord.  His  mind  indeed  was  a  holy  tem- 
ple, where  pure  thoughts  went  in  and  out  continually.  His  pa- 
ges are  fraught,  not  with  mere  knowledge  ;  they  are  full  of  wis- 
dom, heaven-descended,  gentle,  pure,  peaceable. 

His  meditative  habits  remind  us  of  Cowper's  admirable  sen- 
timent; 

A  life  all  turbulence  and  noise  may  seem 
To  him  that  leads  it  wise,  and  to  be  praised ; 
But  wisdom  is  a  pearl  with  most  success 
Sought  in  still  waters,  and  beneath  clear  skies. 

In  the  midst  of  his  works  you  seem  to  have  ascended  into  the 
truth's  pure  empyrean  ;  you  are  where  the  sky  is  troubled  by 
no  storm,  and  where  the  vision  extends  on  all  sides  so  far,  that 
the  most  distant  and  spiritual  conceptions  seem  presented  to  the 
mind  as  in  a  silent  intuition.  In  this  elevated  region  there  are 
no  rising  mists  of  passion  to  obscure  the  truth,  no  selfish  anxieties 
to  weaken  its  power,  no  influence  of  prejudice  to  distort  and 
mingle  it  with  error.  Leighton  walked  so  closely  with  God,  that 
here,  in  the  sunshine  of  truth,  his  mind  found  its  congenial  abode. 
Spiritual  truths  of  the  highest  import,  and  "  thoughts  that  volun- 
tary move  harmonious  numbers,"  were  the  habitual  food  of  his 
intellect.  From  this  elevation  he  scarcely  descended ;  he  nev- 
er engaged  in  controversy,  nor  systematized  as  a  theologian,  nor 
argued  as  a  partisan ;  and  his  heart  be  kept  with  such  diligence, 
that  it  needed  no  vail,  diminution,  or  concealment  of  the  light ; 
he  had  no  sinful  thoughts,  that,  by  fearing  to  be  reproved^,  made 
it  painful.  The  love  of  God  rendered  his  intellectual  vision 
piercing,  and  gave,  besides,  such  spontaneous  activity  to  his 
powers,  that  no  moral  lethargy  ever  made  him  weary.  Every 
thing  behind  was  forgotten  in  the  absorbing  desire  to  reach  the 
attainment  which  was  still  before. 

His  Commentary  on  Peter  has  generally  been  esteemed  high- 
est in  excellence  among  his  writings.  Some  of  his  Sermons  are 
equally  beautiful.  They  were  usually  short.  "  Possibly,"  said 
he,  "  the  longer  the  text  be,  and  the  shorter  the  sermon  be,  so 
much  the  better  ;  for  it  is  greatly  to  be  suspected  that  our  usual 
way  of  very  short  texts  and  very  long  sermons,  is  apt  to  weary 
people  more,  and  profit  them  less." — "  'Tis  better,"  said  he, 
"to  send  them  home  still  hungry  than  surfeited." 

His  Theological  Lectures  are  full  of  the  fruits  of  his  profound 
learning,  converted  into  rich  transparencies  by  passing  through 


xlv 

the  fires  of  his  imagination.  They  are  a  specimen  of  the  man- 
ner in  which  an  eminently  holy  mind  will  put  to  use  the  invalu- 
able treasures  contained  in  the  ancient  classics.  His  selections 
from  the  Greek  and  Latin  authors,  especially  the  readiness  and 
exquisite  taste  with  which  he  quotes  from  the  Grecian  Poets, 
justify  the  declaration  of  Burnet,  that  "  he  had  laid  together  in 
his  memory  the  greatest  treasure  of  the  best  and  wisest  of  all  the 
ancient  sayings  of  the  heathens  as  well  as  Christians,  that  I  have 
ever  known  any  man  master  of:  and  he  used  them  in  the  aptest 
manner  possible."  He  possessed  the  moral  alchemy,  which 
turns  all  kinds  of  learning  into  Christian  gold.*  With  the  most 
winning  genUeness  he  would  convert  each  lecture  in  reality  into 
a  practical  sermon,  and  on  all  occasions  made  his  addresses  to 
the  students  affectionate  persuasives  to  a  li(e  of  piety. 

Leighton's  diction,  though  he  did  not  take  pains  in  selecting 
phrases  or  words,  is  chaste  and  beautiful  as  his  thoughts  are  holy. 
Purity  of  diction  seemed  almost  as  natural  in  the  movement  of 
his  intellect,  as  purity  of  feeling  in  that  of  his  heart.  His  thoughts 
shine  through  his  language  like  green  leaves  in  amber.  With 
what  a  sweet  sentence  does  his  Commentary  on  Peter  open. — 
The  grace  of  God  in  the  heart  of  man  is  a  tender  plant  in  a 
strange  unkindly  soil.  He  seems  not  to  have  modelled  his  sen- 
tences by  study,  but  to  have  let  them  flow  on  at  random,  as  the 
shape  of  his  thoughts  might  be :  so  that  there  never  was  a  more 
correct  picture  of  a  writer's  mind,  nor  one  producing  a  deeper 
conviction  of  the  richness  of  its  stores. 

His  language  surrounds  his  conceptions  with  a  fulness  of  mel- 
low light,  pleasant  to  the  spirit,  and  suited  to  their  own  richness, 
and  meditative  pathos.  It  is  as  if  the  softness  of  an  Italian  sun- 
set had  settled  down  on  some  clear,  still  evening,  over  the 
thoughtful  features  of  an  English  landscape — a  scene  for  instance 
in  Cumberland, 

With  all  its  solemn  imagery,  its  rocks, 

Its  woods,  and  that  uncertain  heaven,  received. 

Into  the  bosorn  of  the  steady  lake. 

His  style  is  pure,  unelaborate  English.  It  is  a  fountain-  of  genu- 
ine, native  idioms.  His  pages  sparkle  with  expressions,  which 
without  degenerating  into  tameness,  possess  a,  delightful  colloquial 

*  "  There  is  scarce  a  department  of  human  knowledge,  without  some  bearing  on  the 
various  critical,  historical,  philosophical,  and  moral  truths,  i a  which  the  scholar  must 
be  interested  as  a  clergyman.  To  give  the  history  of  the  Bible  as  a,  book,  would  be 
little  less  than  to  relate  the  origin,  or  first  excitement,  of  all  the  literature  and  sci- 
ence that  we  now  possess." 

COLERIDGE,  BiQgraphia.Literaria.     Vol.  1.  page  143, 
*4 


xlvi 

simplicity.  There  is  more  of  the  Saxon  part  of  our  language, 
than  of  words  of  other  origin.  His  words  are  indeed  perfectly 
unexampled  in  that  age  for  simplicity  and  purity  ;  and  they  seem 
to  arrange  themselves  as  self-intelligent,  in  the  easiest  and  most 
unpremeditated  forms,  like  dew  imperceptibly  descending  on  the 
mown  grass.  His  style  glides  along  like  a  placid  river,  "  wind- 
ing at  his  own  sweet  will,"  amidst  luxuriant  landscapes,  dotted 
with  white  cottages,  shining  through  trees,  and  abundant  in  all 
images  of  purity  and  contentedness.  It  is  peculiarly  marked, 
neither  by  the  vivacity  of  Baxter,  nor  the  Greek-like  profundity 
of  Howe,  nor  the  regularity  of  Bates,  nor  the  profuse  magnifi- 
cence of  Jeremy  Taylor,  nor  the  synonymous  redundancy  of 
Barrow  ;  but  it  possesses  a  mingled  melody,  simplicity,  and  rich- 
ness, superior  to  either  of  these  writers.  It  is  read  with  greater 
ease,  and  a  more  continuous  feeling  of  delight.  All  its  excellen- 
cies are  without  effort,  natural,  modest ;  its  ornament,  unsought, 
unstudied,  and  without  display.  It  flows  over  the  mind  like 
David's  rural  Psalm,  The  Lord  is  my  Shepherd,  1  shall  not 
want.  Indeed,  as  it  comes  nearer  to  the  Bible  in  holiness,  than 
any  other  book,  so  it  has  more  of  its  sacred  simplicity.  It  seems 
the  very  medium,  through  which  holy  thoughts  would  find  their 
natural  utterance.  He  never  wrote  to  meet  the  reigning  taste, 
and  consequently  there  is  little,  either  in  matter  or  dress,  which 
belongs  to  the  age ;  his  beauties  are  those  of  nature,  which  al- 
ways please.  It  is  wonderful  that  in  an  age  fond  of  antithesis 
and  conceit,  there  should  not  be  found  a  single  trace  of  it  in  his 
writings,  any  more  than  in  the  pages  of  Addison  ;  and  that  in  a 
nation  so  lavish  in  the  accommodation  of  Scripture,  and  so  full 
of  spiritual  affectation,  he  should  have  written*  uniformly  in  a 
style  of  such  natnral,  native,  idiomatic  elegance.  So  that  the 
scripture  sown  like  orient  pearls  along  his  pages,  appears  in  re- 
lief, and  compels  the  notice,  as  a  precious  stone  shines  from  its 
fretted  setting,  or,  in  that  exquisite  description  of  words  fitly 
spoken,  as  apples  of  gold  in  pictures  of  silver.  It  is  the  Bible, 
whose  spirit  not  only  reigns  throughout  every  paragraph,  but 
whose  voice,  distinguishable  in  a  moment,  and  to  which  he  seems 
stopping  to  listen, 

Fills  up  the  interspersed  vacancies 
And  momentary  pauses  of  the  thought. 

His  illustrations  are  inimitably  beautiful,  and  he  throws  them 
off  with  surprising  fertility.  They  give  such  clearness  to  the 
thought,  at  the  same  time  admitting  the  rich  light  of  a  fine  imag- 
ination to  stream  upon  it,  that  what  was  before  but  an  intellectu- 


xlvii 

al  abstraction,  receives,  as  it  were,  an  instantaneous  creation, 
and  becomes  a  thing  of  sensible  life  and  beauty ;  as  if  one  of 
the  invisible  spirits,  passing  by  in  the  air,  should  on  a  sudden  as- 
sume a  bodily  shape  of  glory  to  the  eye.  His  figures  detain  and 
fix  for  the  mind's  inspection  the  subtle  shades  of  thought,  and 
finish  and  shape  those  timid,  half-disclosed  spiritual  appearances, 
that  else,  as  they  come  to  the  vision  like  birds  of  Paradise,  would 
fly  away  as  quickly.  It  is  as  if  the  restless  clouds  with  all  the 
evanescent  beauty  of  their  deepening  and  changing  hues  at  sun- 
set, should  hear  a  voice,  and  remain  for  hours,  motionless  and 
the  same,  in  extreme  stillness  to  the  sight. 

From  some  parts  of  his  writings  we  should  suppose  him  an  ad- 
mirer of  Plato,  and  an  intimate  student  of  both  would  probably 
discern  resemblances  in  his  intellect  and  imagination  with  those 
of  that  "  Divine  Philosopher,  that  plank  from  the  wreck  of  Par- 
adise, thrown  on  the  shores  of  idolatrous  Greece."  His  mind 
was  familiar  with  scholastic  subtleties,  but  rose  very  far  above 
them.  He  was  not  "  put  from  beholding  the  still  countenance 
of  truth,"  by  speculations,  which  even  with  so  great  a  man  as 
Plato,  might  be  mere  fanciful  shapings  of  a  mind  unregenerate ; 
fragments  of  cloud,  as  it  were,  which  the  sun  interpenetrates  and 
makes  to  look  beautiful ;  or,  at  the  uttermost,  dim,  shadowy,  half 
revelations  of  awful  truths,  which  Leighton's  holy  soul,  in  the 
light  of  the  Bible,  beheld  as  with  the  calmness  of  intuition. 

His  writings  are  full  of  deep  poetry,  both  in  feeling  and  ex- 
pression. He  might  have  written  a  religious  Allegro  and  Pen- 
seroso,  such  was  his  command  of  soft-flowing  language  and  chaste 
images.  The  whole  array  of  his  subjects,  bath  of  meditation 
and  composition,  were  POETRY  in  its  most  elevated  and  spiritual 
sense.  Every  truly  religious  being  possesses  indeed  its  purest 
and  deepest  fountain  within  him.  The  life  of  God  in  the  soul 
of  Man  not  only  regenerates,  but  calls  into  existence  within  the 
bosom  of  the  individual  an  interminable  succession  of  resplendent 
forms  and  images.  And  the  more  holy  he  becomes,  the  more 
his  mind  is  filled  with  vast  subjects  of  thought,  and  his  imagina- 
tion enriched  with  grandeur,  and  led  to  revel  amidst  the  celestial 
wonders  of  the  upper  world,  till  his  conceptions  are  all  habitually 
expanded  and  transfigured  with  glory.  The  only  reason  why 
there  are  not  more  religious  Poets,  is  because  there  are  so  few 
holy  men.* 

*  "  Religion  is  the  Poetry  and  Philosophy  of  all  mankind;  unites  in  itself  whatever 
is  most  excellent  in  either,  and  while  it  at  one  and  the  same  time  calls  into  action  and 
supplies  with  the  noblest  materials  both  the  imaginative  and  the  intellective  faculties, 
superadds  the  interests  of  the  most  substantial  and  heartfelt  realities  to  both  ;  to  the 


xlviii 

^ 

It  is  grievous  to  think  that  the  best  books  in  the  English  lan- 
guage are  so  little  studied.  What  abundant  materials  in  the 
literature  of  the  Seventeenth  Century,  out  of  which  to  build  up 
the  individual  mind  strong  and  towering,  and  make  the  prevail- 
ing scholarship  deep,  rich,  lasting  !  How  happens  it,  that  when 
we  may  have  for  our  constant  companions  such  men  as  Leigh- 
ton,  and  Milton,  and  Howe,  and  Taylor,  and  Hall,  and  men  of 
a  kindred  spirit  in  a  later  age,  Butler,  Coleridge,  Burke, — High 
Priests  in  the  temple  of  knowledge,  to  open  and  read  to  us  the 
great  volume  of  truth, — how  is  it  possible,  that  under  the  im- 
pulse of  such  minds,  modern  scholarship  can  be  so  destitute  of 
enthusiastic  intellectual  energy,  and  richness  and  comprehensive- 
ness of  thought  ?  The  fertility  of  the  modern  press  in  books  of 
Simusement,  and,  till  very  lately,  the  total  want  of  new  and  avail- 
able editions  of  old  authors,  has  kept  men  in  perfect  ignorance 
of  the  boundless  treasures  hid  in  the  early  English  writers,  and 
those  who  inherited  their  spirit.  With  habits  of  mind  induced 
by  wandering  through  modern  libraries,  a  student  cannot  relish 
books  where  thought  is  in  unwrought  ingots,  instead  of  being 
spread  out  in  ornamental  gold-leaf  over  the  surface.  The  mind 
is  not  amused.  There  is  also  much  melancholy  truth  in  Lord 
Bacon's  account  of  the  matter.  "  It  is  not  only  the  difficulty 
and  labor  which  men  take  in  finding  out  of  truth  ;  nor  again  that 
when  it  is  found  it  imposeth  upon  men's  thoughts,  that  doth  bring 
lies  in  favor ;  but  a  natural,  though  corrupt  love  of  the  lie  itself. 
One  of  the  latter  schools  of  the  Grecians  examineth  the  matter, 
and  is  at  a  stand  to  think  what  should  be  in  it,  that  men  should 
love  lies  where  neither  they  make  for  pleasure,  as  with  poets; 
nor  for  advantage,  as  with  the  merchant ;  but  for  the  lie's  sake. 
But  I  cannot  tell :  this  same  truth  is  a  naked  and  open  daylight, 
that  doth  not  show  the  masques  and  mummeries  and  triumphs  of 
the  world,  half  so  stately  and  daintily  as  candle-light.  Truth 
may  perhaps  come  to  the  price  of  a  pearl,  that  sheweth  best  by 
day  ;  but  it  will  not  rise  to  the  price  of  a  diamond  or  carbuncle, 
that  sheweth  best  in  varied  lights.  A  mixture  of  a  lie  doth  ever 
add  pleasure." 

It  is  more  grievous  that  with  such  examples  of  Holy  Living, 
and  such  food  for  piety  in  the  heart,  given  us  not  only  in  the 

poetic  vision  and  the  philosophic  idea.  But  in  order  to  produce  a  similar  effect,  it 
must  act  in  a  similar  way  ;  it  must  reign  in  the  thoughts  of  man,  and  in  the  powers  of 
akin  to  thought,  as  well  as  exercise  an  admitted  influence  over  his  hopes,  and  through 
those,  on  his  deliberate  and  individual  acts." 

COLERIDGE.  Lay  Sermon  on  the  text  "  Blessed  are  ye  that  sow  beside  all  waters.'* 
Page  88. 


xlix 

Bible,  but  in  the  writings  of  men,  whose  minds  were  baptized 
and  thoroughly  interpenetrated  by  its  spirit,  our  Christian  attain- 
ments should  be  so  lean.  The  truth  is,  we  use  these  means  too 
much  for  delight,  instead  of  improvement.  We  love  the  hea- 
venly feeling  induced  by  the  perusal  of  Leighton,  but  we  do  not, 
when  we  have  done  reading  him,  employ  the  happy  frame,  and 
pour  out  its  fulness  in  prayer.  Would  we  only  seize  the  inter- 
vals of  softened  thought  and  energetic  purpose,  the  intervals  of 
clear  vision  into  Eternity,  which  visit  us  when  we  read  the  lives 
and  writings  of  such  holy  men,  and  which  besides,  in  the  move- 
ments of  the  wonder-working  Spirit,  come  to  us  often  unaccount- 
ably, like  an  unexpected  breeze  from  Paradise,  and  make  use  of 
them  by  praying  at  the  time,  with  the  power  and  fervency  which 
such  a  state  of  mind  enkindles,  we  should  soon  become  eminent 
Christians.  We  are  not  watchful  to  obey  those  gentle  impulses 
with  which  God  draws  us  to  himself;  there  is  some  excuse  or 
other ;  we  are  not  ready  now  for  the  work  of  advancing  in  holi- 
ness which  was  the  all-consecrating  purpose  of  exislence  in 
Leighton's  bosom.  That  definite  aim,  which  he  lamented  was 
so  little  prevalent,  was  in  him  like  a  passion,  which  overpowers 
and  masters  all  other  considerations,  and  binds  them  to  its  ser- 
vice. "  Jt  is  wonderful,"  said  Foster,  "  how  even  the  apparent 
casualties  of  life  seem  to  bow  to  a  spirit  that  will  not  bow  to 
them,  and  yield  to  assist  a  design,  after  having  in  vain  endeavor- 
ed to  frustrate  it."  In  the  formation  of  Christian  character  we 
need  that  holy  energy  and  decision,  which,  instead  of  being  gov- 
erned by  external  circumstances,  governs  them,  and  makes  them 
religious  servitors  to  feed  the  sacred  fire  that  burns  in  the  bosom. 
The  Christian  who  does  not  watch,  leaves  himself  a  sport  for  all 
the  casual  influences  that  from  every  side  can  pour  in  upon  his 
soul ;  he  is  taken  along  by  successive  events  in  his  progress  to 
eternity,  and  as  it  were  handed  forward  in  quiet  passiveness  from 
one  to  the  other,  till  the  last  brings  him,  perhaps  without  warning, 
to  the  bar  of  God. 


Before  commencing  the  selections  in  order,  from  Archbishop 
Leighton's  works,  it  will  be  interesting  to  bring  together  in  short- 
er paragraphs  some  separate  illustrations  and  thoughts. 

Thou  shalt  be  sure  to  be  assaulted  (by  Satan)  when  thou  hast 
received  the  greatest  enlargements  from  Heaven,  either  at  the 
sacrament,  or  in  prayer,  or  in  any  other  way  -5  then  look  for  an 


onset.     This  arch  pirate  lets  the  empty  ships  pass,  but  lays  wait 
for  them  when  they  return  richest  laden. 

When  God  awakes  his  children,  and  makes  them  rise,  this  is 
a  probable  sign  that  it  is  near  day.  I  mean,  when  he  stirs  them 
up  to  more  than  usual  hopes  and  prayers  and  endeavors,  it  is 
very  likely  that  he  intends  them  some  special  good. 

Which  of  us  may  not  complain,  (though  few  of  us  do)  that  our 
souls  have  either  no  wings  to  elevate  themselves  to  the  contem- 
plation of  him  from  whom  they  issued,  or  if  they  make  attempts 
at  it,  our  affections,  engaged  to  the  world,  make  us,  like  a  bird 
tied  by  the  foot,  fall  presently  down  again  into  the  mire?  It  is 
high  time  to  leave  hunting  shadows,  and  to  turn  our  internal  eye 
to  the  beholding  of  this  Uncreated  Light. 

Rivers  of  waters  run  down  mine  eyes,  because  they  keep  not 
thy  law.  It  is  not  a  histrionical  weeping,  only  in  public  ;  for  the 
speech  is  here  directed  to  God,  as  a  more  frequent  witness  of 
these  tears  than  any  other ;  who  is  always  the  witness  of  the 
sincerity  of  them,  when  they  cannot  be  hid  from  the  eyes  of 
men.  For  I  deny  not  but  they  may  and  should  have  vent  ia 
public,  especially  at  such  times  as  are  set  apart  for  solemn  hu- 
miliation and  mourning.  Yet  even  then,  usually  those  streams 
run  deepest,  where  they  are  stillest  and  most  quietly  conveyed. 
But  surely  they  should  not  be  fewer  and  less  frequent  alone  than 
in  company,  for  that  is  a  little  subject  to  suspicion.  My  soul 
shall  weep  in  secret  places  for  your  pride>  and  mine  eyes  shall 
weep  sore  and  run  down  with  tears,  because  the  Lord's  flock  is 
carried  away  captive. 

That  flower  which  follows  the  sun,  doth  so  even  in  cloudy 
days  :  when  it  doth  not  shine  forth,  yet  it  follows  the  hidden 
course  and  motion  of  it.  So,  the  soul  that  moves  after  God, 
keeps  that  course  when  He  hides  His  face  ;  is  content,  yea  is 
glad  at  His  will  in  all  estates  or  conditions  or  events. 
^  Speaking  of  extraordinary  assurances  of  the  love  of  God, 
Some  weaker  Christians,  Leighton  said,  sometimes  have  them, 
while  stronger  are  strangers  to  them  ;  the  Lord  training  these  to 
live  more  contentedly  by  faith  till  the  day  of  vision  come. 

Things  are  in  their  own  course,  and  men  are  in  their  volun- 
tary choices ;  yet  all  subserving  the  great  Lord  and  His  ends  and 
His  glory,  who  made  them  all  for  himself:  as  the  lower  orbs 
have  each  their  motion,  but  are  all  wheeled  about  with  the  first. 
^When  the  Lord  withholds  mercies  or  comforts  for  a  season, 
it  is  but  till  the  due  season ;  it  is  but  to  ripen  them  for  us,  which 
we  in  our  childish  haste  would  pluck  green,  when  they  would 


li 

be  neither  so  sweet  nor  so  wholesome.     Therefore  it  is  our  wis- 
dom and  our  peace,  to  resign  all  things  into  his  hands. 

In  regard  to  the  necessity  of  a  day  of  universal  judgement  he 
observes  profoundly,  The  process  of  many  men's  actions  cannot 
be  full  at  the  end  of  their  life  as  it  shall  be  at  that  day  :  many 
have  very  large  after-reckonings  to  come  upon  them  for  those 
sins  of  others  to  which  they  are  accessory,  though  committed 
after  their  death ;  as  the  sins  of  ill-educated  children  to  be  laid 
to  the  charge  of  their  parents,  the  sins  of  such  as  any  have  cor- 
rupted, either  by  their  counsels  and  pernicious,  or  evil  exam- 
ples, &iC. 

Watch  and  pray,  lest  you  enter  into  temptation.  Little  sins 
prove  usually  introductions  to  greater  sins.  Admit  but  some  in- 
ordinate desire  into  your  heart,  that  you  account  a  small  matter, 
and  it  is  a  hundred  to  one  but  it  shall  prove  a  little  thief  got  in, 
to  open  the  door  to  a  number  of  greater :  as  the  Rabbins  speak, 
a  less  evil  brings  a  man  into  the  hands  of  a  greater. 

All  the  inducements  and  occasions  of  sin,  things  that  come 
near  a  breach  are  to  be  avoided  ;  that  which  the  Rabbins  call 
the  hedge  of  the  Law  is  not  to  be  broken.  They  who  do  always 
all  that  they  lawfully  may,  will  sometimes  do  more. 

To  have  a  right  view  of  the  special  providence  of  God  towards 
his  church,  it  must  be  taken  altogether,  and  not  by  parcels. 
Pieces  of  rarest  artifice,  while  they  are  a  making,  seem  little 
worth,  especially  to  an  unskilful  eye,  which  being  completed, 
command  admiration.  Peter  Martyn  says  well,  De  operibus 
Dei,  antequam  actum,  non  est  judicandum  :  There  is  no  judging 
of  the  works  of  God,  before  they  are  finished. 

You  (Christian  that  are  of  a  lower  order,  know  that  you  must 
shine  too ;  for  it  is  a  common  duty.  There  is  a  certain  compa- 
ny of  small  stars  in  the  firmament,  which,  though  they  cannot  be 
each  one  severally  seen,  yet  being  many,  their  united  light  makes 
a  conspicuous  brightness  in  the  heavens,  which  is  called  the 
milky  way :  so  though  the  shining  of  every  private  Christian  is 
not  so  much  severally  remarkable,  yet  the  concourse  and  meet- 
ing of  their  light  together  will  make  a  bright  path  of  holiness 
shine  in  (he  church. 

The  common  way  of  referring  things  to  God  is  indeed  impi- 
ous and  dishonorable  to  Him,  being  really  no  other  than  calling 
Him  to  be  a  servant  and  executioner  to  our  passion. 

A  skilful  engraver  makes  you  a  statue  indifferently  of  wood  or 
stone  or  marble,  as  they  are  put  into  his  hand  ;  so  Grace  forms 
a  man  to  a  Christian  way  of  walking  in  any  estate. 


We  would,  naturally,  rather  carve  for  ourselves,  and  shape  our 
own  estate  to  our  mind,  which  is  a  most  foolish,  yea  an  impious 
presumption  :  as  if  we  were  wiser  than  He  who  hath  done  it,  and 
as  if  there  were  not  as  much,  and  it  may  be,  more  possibility  of 
true  contentmeat  in  a  mean  than  in  a  far  higher  condition.  The 
master's  mind  is  often  more  toiled  than  the  servant's  body.  But 
if  our  condition  be  appointed  us,  at  least  we  would  have  a  voice 
in  some  qualifications  and  circumstances  of  it ;  as  in  this,  if  a 
man  must  serve,  he  would  wish  willingly  that  God  would  allot 
him  a  meek  gentle  master.  And  so  in  other  things,  if  we  must 
be  sick,  we  would  be  well  accommodated  and  not  want  helps; 
but  to  have  sickness  and  want  means  and  friends  for  our  help, 
this  we  cannot  think  of  without  horror.  But  this  submission  to 
God  is  never  right,  till  all  that  concerns  us  be  given  up  into  His 
hand,  to  do  with  it,  and  with  every  article  and  circumstance  of 
it,  as  seems  good  in  His  eyes. 

Think  you  there  is  no  way  to  Hell,  but  the  way  of  open  pro- 
faneness  ?  Yes,  surely,  many  a  way  that  seems  smooth  and 
clear  in  a  man's  own  eyes,  and  yet  will  end  in  condemnation. 
Truth  is  but  one,  Error,  endless  and  interminable.  As  we  say 
of  natural  life  and  death,  so  may  we  say  in  respect  of  spiritual ; 
the  way  to  life  is  one,  but  there  are  many  out  of  it. 

The  heart  is  far  more  active  in  sin  than  any  of  the  senses,  or 
the  whole  body.  The  motion  of  spirits  is  far  swifter  than  that 
of  bodies.  The  mind  can  make  a  greater  progress  in  any  of 
these  wanderings  in  one  hour,  than  the  body  is  able  to  follow  in 
many  days. 

Men  hear  these  (apostolic  instructions)  as  general  discourses, 
and  let  them  pass  so ;  they  apply  them  not,  or  if  they  do,  it  is 
readily  to  some  other  person.  But  they  are  addressed  to  all, 
that  each  one  may  regulate  himself  by  them ;  and  so  these  di- 
vine truths  are  like  a  well  drawn  picture,  which  looks  particu- 
larly upon  every  one  amongst  the  great  multitude  that  look  up- 
on it. 

Even  sin  may  be  sinfully  reproved  ;  and  how  thinkest  thou 
that  sin  shall  redress  sin,  and  restore  the  sinner  ?  There  is  a 
great  deal  of  spiritual  art  and  skill  in  dealing  with  another's  sin  : 
it  requires  much  spirituality  of  mind,  and  much  prudence,  and 
much  love,  a  mind  clear  from  passion ;  for  that  blinds  the  eye, 
and  makes  the  hand  rough,  so  that  a  man  neither  rightly  sees, 
nor  rightly  handles  the  sore  he  goes  about  to  cure  ;  and  many 
are  lost  through  the  ignorance  and  neglect  of  that  due  temper 
which  is  to  be  brought  to  this  work.  Men  think  otherwise,  that 


liii 

their  rigors  are  much  spirituality  ;  but  they  mistake  it.  Breth- 
ren, if  a  man  be  overtaken  in  a  fault,  ye  which  are  spiritual,  re- 
store such  an  one  in  the  spirit  of  mee/cness,  considering  thyself, 
lest  thou  also  be  tempted. 

If  our  feeling  bowels  and  helping  hand  are  due  to  all,  and  par- 
ticularly to  the  godly,  and  we  ought  to  pay  this  debt  in  outward 
distresses,  how  much  more  in  their  soul-afflictions ! — the  rather, 
because  these  are  most  heavy  in  themselves,  and  least  under- 
stood, and  therefore  least  regarded  ;  yea,  sometimes  rendered 
yet  heavier  by  natural  friends,  possibly  by  their  bitter  scoffs  and 
taunts,  or  by  their  slighting,  or,  at  best,  by  their  misapplying  of 
proper  helps  and  remedies,  which,  as  unfit  medicines,  do  rather 
exasperate  the  disease  ;  therefore  they  that  do  understand,  and 
can  be  sensible  of  that  kind  of  wound,  ought  so  much  the  more 
to  be  tender  and  pitiful  towards  it,  and  to  deal  mercifully  and 
gently  with  it.  It  may  be,  very  weak  things  sometimes  trouble 
a  weak  Christian  ;  but  there  is  in  the  spirit  of  the  godly,  a  hum- 
ble condescension  learned  from  Christ,  who  broke  not  the  bruis- 
ed reed,  nor  quenched  the  smoking  flax.  The  least  difficulties 
and  scruples  in  a  tender  conscience,  should  not  be  roughly  en- 
countered ;  they  are  as  a  knot  in  a  silken  thread,  and  require  a 
gentle  and  wary  hand  to  loose  them. 

He  that  refrains  his  lips,  may  ponder  and  pre-examine  what 
he  utters,  whether  it  be  profitable  and  reasonable  or  no ;  and  so 
the  tongue  of  the  just  is  as  fined  silver,  Prov.  x.  20  ;  it  is  refined 
in  the  wise  forethought  and  pondering  of  the  heart :  according 
to  the  saying,  Bis  ad  limam  priusquam  semel  ad  linguam.  Twice 
to  the  file  ere  once  to  the  tongue.  Even  to  utter  knowledge  and 
wise  things  profusely,  holds  not  of  wisdom,  and  a  little  usually 
makes  most  noise  ;  as  the  Hebrew  proverb  is,  Stater  in  lagena 
bis  bis  clamat.  A  penny  in  an  earthen  pot  keeps  a  great  sound 
and  tinkling.  Certainly  it  is  the  way  to  have  much  inward 
peace,  to  be  wary  in  this  point.  Men  think  to  have  solace  by 
much  free  unbounded  discourse  with  others,  and  when  they  have 
done,  they  find  it  otherwise,  and  sometimes  contrary.  He  is 
wise  that  hath  learned  to  speak  little  with  others,  and  much  with 
himself  and  with  God. 

Some  good  outward  actions  avail  nothing,  the  soul  being  un- 
renewed  ;  as  you  may  stick  some  figs,  or  bang  some  clusters  of 
grapes  upon  a  thorn-bush,  but  they  cannot  grow  upon  it.  In  this 
men  deceive  themselves,  even  such  as  have  some  thoughts,  of 
amendment ;  when  they  fall  into  sin,  and  are  reproved  for  it, 
they  say,  (and  possibly  think  so  too,)  "  I  will  take  heed  to  my- 
5 


iiv 

self,  I  will  be  builty  of  this  no  more."  And  because  they  go  no 
deeper,  they  are  many  of  them  ensnared  in  the  same  kind  again  ; 
but  however,  if  they  do  never  commit  that  same  sin,  they  do  but 
change  it  for  some  other :  as  a  current  of  waters,  if  you  stop 
their  passage  one  way,  they  rest  not  till  they  find  another.  The 
conversation  can  never  be  uniformly  and  entirely  good,  till  the 
frame  of  the  heart,  the  affections  and  desires  that  lodge  in  it,  be 
changed. 

Be  not  strangers  in  suffering.  Which  yet  naturally  we  would 
be.  We  are  willing  to  hear  of  peace  and  ease,  and  would  glad- 
ly believe  what  we  extremely  desire.  It  is  a  thing  of  prime  con- 
cern, to  take  at  first  a  right  notion  of  Christianity.  This  many 
do  not,  and  so  either  fall  off  quickly,  or  walk  on  slowly  and  hea- 
vily ;  they  do  not  reckon  right  the  charges,  take  not  into  the  ac- 
count the  duties  of  doing  and  suffering,  but  think  to  perform 
some  duties,  if  they  may  with  ease,  and  have  no  other  foresight ; 
they  do  not  consider  that  self-denial,  that  fighting  against  a  man's 
self,  and  fighting  vehemently  with  the  world,  those  trials,  fiery 
trials,  which  a  Christian  must  encounter  with. 

I  remember  what  that  pious  Duke  said  at  Jerusalem,  when  they 
offered  to  crown  him  king  there,  JVo/o  auream,  ubi  Christus  spi- 
neam :  No  crown  of  gold,  where  Christ  Jesus  was  crowned  with 
ihorns. 

This- is  the  way  we  must  follow,  or  else  resolve  to  leave  Him  ; 
the  way  of  the  Cross  is  the  royal  way  to  the  Crown.  He  said 
it,  and  reminded  them  of  it  again,  that  they  might  take  the  deep 
impression  of  it  :  Remember  what  1  said  unto  you,  the  servant  is 
not  greater  than  the  Lord.  If  they  have  persecuted  me,  they 
will  also  persecute  you :  if  they  have  kept  my  saying,  they  will 
keep  yours  also. 

This  is  the  path  to  the  kingdom,  that  which  all  the  sons  of 
God,  the  heirs  of  it,  have  gone  in,  even  Christ ;  according  to 
that  well  known  word,  One  son  without  sin,  but  not  one  without 
suffering  :  Christ  also  suffered. 

Leighton's  admirable  thoughts  on  Peter's  directions  in  regard 
to  the  putting  on  of  apparel  are  not  among  the  selections  in  the 
body  of  this  work ;  their  excellence  is  such,  that  rather  than 
ornit  them  we  insert  them  here. 

That  nothing  may  be  wanting  to  the  qualifying  of  a  Christian 
•wife,  she  is  taught  how  to  dress  herself:  supposing  a  general  de- 
sire, but  especially  in  that  sex,  of  ornament  and  comeliness  :  the 


Iv 

sex  which  began  first  our  engagement  to  the  necessity  of  cloth- 
ing, having  still  a  peculiar  propensity  to  be  curious  in  that,  to 
improve  the  necessity  to  an  advantage. 

The  direction  here  given,  corrects  the  misplacing  of  this  dili- 
gence, and  addresses  it  right :  Let  it  not  be  of  the  outward  man 
in  plaiting,  fyc. 

Our  perverse,  crooked  hearts  turn  all  we  use  into  disorder. 
Those  two  necessities  of  our  life,  food  and  raiment,  how  few 
know  the  right  measure  and  bounds  of  them !  Unless  poverty 
be  our  carver  and  cut  us  short,  who,  almost,  is  there,  that  is  not 
bent  to  something  excessive !  Far  more  are  beholden  to  the 
lowliness  of  their  estate,  than  to  the  lowliness  of  their  mind,  for 
sobriety  in  these  things;  and  yet,  some  will  not  be  so  bounded 
neither,  but  will  profusely  lavish  out  upon  trifles,  to  the  sensible 
prejudice  of  their  estate. 

It  is  not  my  purpose,  nor  do  I  think  it  very  needful,  to  debate 
many  particulars  of  apparel  and  ornament  of  the  body,  their  law- 
fulness or  unlawfulness  :  only, 

First,  It  is  out  of  doubt,  that  though  clothing  was  first  drawn 
on  by  necessity,  yet,  all  regard  of  comeliness  and  ornament  in 
apparel,  is  not  unlawful ;  nor  doth  the  Apostle's  expression  here, 
rightly  considered,  fasten  that  upon  the  adorning  he  here  speaks 
o£  He  doth  no  more  universally  condemn  the  use  of  gold  for 
ornament,  than  he  doth  any  other  comely  raiment,  which  here 
he  means  by  that  general  word  of  putting  on  of  apparel :  for  his 
\nof\  is  comparative, — not  this  adorning,  but  the  ornament  of  a 
meek  spirit,  that  rather,  and  as  being  much  more  comely  and 
precious  ;  as  that  known  expression,  1  will  have  mercy  and  not 
sacrifice. 

Secondly,  According  to  the  different  place  and  quality  of  per- 
sons, there  may  be  a  difference  in  this  :  thus,  the  robes  of  judges 
and  princes  are  not  only  for  personal  ornament,  but  because  there 
Is  in  them,  especially  to  vulgar  eyes  which  seldom  look  deeper 
than  the  outside  of  things,  there  is,  I  say,  in  that  apparel  a  rep- 
resentation of  authority  or  majesty,  which  befits  their  place  ;  and 
besides  this,  other  persons  who  are  not  in  public  place,  men,  or 
women,  (who  are  here  particularly  directed,)  yet  may  have  in 
this  some  mark  of  their  rank  ;  and  in  persons  otherwise  little  dis- 
tant, some  allowance  may  be  made  for  the  habits  and  breeding 
of  some  beyond  others,  or  the  quality  of  their  society,  and  those 
with  whom  they  converse. 

Thirdly,  It  is  not  impossible  that  there  may  be  in  some  an 
affected  pride,  jri  the  meanness  of  apparel,  and  in  others,  under 


Ivi 

either  neat  or  rich  attire,  a  very  humble  unaffected  mind  ;  using 
it  upon  some  of  the  aforementioned  engagements,  or  such  like, 
and  yet,  the  heart  not  at  all  upon  it.  Magnus  qui  fictilibus 
utitur  tanquam  argento,  nee  ille  minor  qui  argento  tanquam 
fictilibus,  says  Seneca :  Great  is  he  who  enjoys  his  earthenware 
as  if  it  were  plate,  and  not  less  great  is  the  man  to  whom  all  his 
plate  is  no  more  than  earthenware. 

Fourthly,  It  is  as  sure  as  any  of  these,  that  real  excess  and 
vanity  in  apparel  will  creep  in,  and  will  always  willingly  convey 
itself  under  the  cloak  of  some  of  these  honest  and  lawful  consid- 
erations. This  is  a  prime  piece  of  our  heart's  deceit,  not  only 
to  hold  out  fair  pretences  to  others,  but  to  put  the  trick  upon 
ourselves,  to  make  ourselves  believe  we  are  right  and  single- 
minded  in  those  things  wherein  we  are  directly  serving  our  lusts, 
and  feeding  our  own  vanity. 

Fifthly,  To  a  sincere  and  humble  Christian,  very  little  either 
dispute  or  discourse  concerning  this  will  be  needful.  A  tender 
conscience,  and  a  heart  purified  from  vanity  and  weaned  from 
the  world,  will  be  sure  to  regulate  this,  and  all  other  things  of 
this  nature,  after  the  safest  manner,  and  will  be  wary,  1.  of 
lightness  and  fantastic  garb  in  apparel,  which  is  the  very  bush  or 
sign  hanging  out,  that  tells  a  vain  mind  lodges  within  ;  and,  2. 
of  excessive  costliness,  which  both  argues  and  feeds  the  pride  of 
the  heart,  and  defrauds,  if  not  others  of  their  dues,  yet,  the  poor 
of  thy  charity,  which,  in  God's  sight,  is  a  due  debt  too.  Far 
more  comfort  shalt  thou  have  on  thy  death-bed,  to  remember 
that  such  a  time,  instead  of  putting  lace  on  my  own  clothes,  I 
helped  a  naked  back  to  clothing,  I  abated  somewhat  of  my  for- 
mer superfluities,  to  supply  the  poor's  necessities — far  sweeter 
will  this  be,  than  to  remember,  that  I  could  needlessly  cast  away 
many  pounds  to  serve  my  pride,  rather  than  give  a  penny  to  re- 
lieve the  poor. 

As  conscientious  Christians  will  not  exceed  in  the  thing  itself, 
so,  in  as  far  as  they  use  lawful  ornament  and  comeliness,  they 
will  do  it  without  bestowing  much  either  of  diligence  or  delight 
on  the  business. 

To  have  the  mind  taken  and  pleased  with  such  things,  is  so 
foolish  and  childish  a  thing,  that  if  most  might  not  find  it  in  them- 
selves, they  would  wonder  at  it  in  many  others,  of  years  and 
common  sense.  JVon  bis  pueri,  sed  semper :  Not  twice  chil- 
dren, but  always.  And  yet  truly,  it  is  a  disease  that  few  es- 
cape. It  is  strange  upon  how  poor  things  men  and  women  will 
be  vain,  and  think  themselves  somebody  ;  not  only  upon  some 


Ivii 

comeliness  in  their  face  or  feature,  which  though  poor,  is  yet  a 
part  of  themselves,  but  of  things  merely  without  them  ;  that  they 
are  well  lodged,  or  well  mounted,  or  well  apparelled,  eiiher  rich- 
ly, or  well  in  fashion.  Light  empty  minds  are  like  bladders, 
blown  up  with  any  thing.  And  they  who  perceive  not  this  in 
themselves,  are  the  most  drowned  in  it ;  but  such  as  have  found 
it  out,  and  abhor  their  own  follies,  are  still  hunting  and  following 
these  in  themselves,  to  beat  them  out  of  their  hearts  and  to  shame 
them  from  such  fopperies.  The  soul  fallen  from  God,  hath  lost 
its  true  worth  and  beauty ;  and  therefore  it  basely  descends  to 
these  mean  things,  to  serve  and  dress  the  body,  and  take  share 
with  it  of  its  unworthy  borrowed  ornaments,  while  it  hath  lost 
and  forgotten  God,  and  seeks  not  after  Him,  knows  not  that  He 
alone  is  the  beauty  and  ornament  of  the  soul,  (Jer.  ii.  32,)  His 
Spirit  and  the  graces  of  it,  its  rich  attire,  as  is  here  particularly 
specified  in  one  excellent  grace,  and  it  holds  true  in  the  rest. 

The  Apostle  doth  indeed  expressly,  on  purpose,  check  and 
forbid  vanity  and  excess  in  apparel,  and  excessive  delight  in  law- 
ful decorum,  but  his  prime  end  is  to  recommend  this  other  orna.-. 
ment  of  the  soul,  the  hidden  man  of  the  heart. 

It  is  the  thing  the  best  philosophy  aimed  at,  as  some  of  their 
wisest  men  do  express  it,  to  reduce  men,  as  much  as  may  be, 
from  their  body  to  their  soul;  but  this  is  the  thing  that  true  reli- 
gion alone  doth  effectually  and  thoroughly,  calling  them  off  from 
the  pampering  and  feeding  of  a  morsel  for  the  worms,  to  the 
nourishing  of  that  immortal  being  infused  into  it,  and  directing 
them  to  the  proper  nourishment  of  souls,  the  Bread  that  came 
down  from  heaven. 

Whoever  attempts  to  remark  upon  Archbishop  Leighton's 
character,  must  feel  that  he  has  given  at  best  a  very  inadequate  de- 
lineation of  its  excellence.  To  suppose  that  he  attained  this  ex- 
cellence without  a  hard  fought  spiritual  conflict,  or  that  he  had 
not,  like  other  men,  his  bosom  sins  to  wrestle  with,  would  be  as 
unphilosophical  as  it  was  unscriptural.  "  The  composition  and 
quality  of  the  mind  of  a  virtuous  man,"  says  a  great  meditative 
poet,*  "  contemplated  by  the  side  of  the  Grave  where  his  body  is 
mouldering,  ought  to  appear,  and  be  felt,  as  something  midway 
between  what  he  was  on  Earth,  walking  about  with  his  living 
frailties,  and  what  he  may  be  presumed  to  be  as  a  Spirit  in 
Heaven.  What  purity  and  brightness  is  that  virtue  clothed  in, 
the  image  of  which  must  no  longer  bless  our  living  eyes  !  The 

*  WORDSWORTH — Essay  on  Epitaphs. 


Iviu 

character  of  a  deceased  Friend  or  beloved  Kinsman  is  not  seen, 
no — nor  ought  to  be  seen,  otherwise  than  as  a  Tree  through  a 
tender  haze  or  luminous  mist,  that  spiritualizes  and  beautifies  it; 
that  takes  away  indeed,  but  only  to  the  end  that  the  parts  which 
are  not  abstracted  may  appear  more  dignified  and  lovely,  may 
impress  and  effect  the  more."  The  character  of  Leighton, 
though  no  Christian  can  contemplate  it  without  loving  it,  does 
not  need  even  that  degree  of  affectionate  indulgence,  in  which 
tne  truth  is  thus  "  hallowed  by  love."  Where  can  another  ex- 
ample be  found  of  one  in  whom  sanctification  had  proceeded,  so 
far  this  side  the  grave, — who  had,  in  the  language  of  his  instruc- 
tions for  a  holy  life,  so  completely  '  disunited  his  heart  from  all 
things,  and  united  it  only  to  God  ;'  whose  humility  was  so  deep 
and  continued  ;  always  displeased  with  himself,  severe  to  his 
failings,  adding  to  his  attainments,  forgetting  that  he  possessed 
any  holiness,  so  long  as  any  remained  to  be  possessed  !* 

More  might  have  been  said,  in  the  course  of  these  introducto- 
ry remarks  on  the  invaluable  example  which  Leighton  has  left 
to  students  in  the  use  he  made  of  secular  learning.  If  holiness 
could  make  any  man  undervalue  human  wisdom,  he  would  have 
undervalued  it ;  but  his  piety  led  him  to  value  more  highly  ev- 
ery acquisition  which  would  in  any  way  increase  his  moral  pow- 
er, or  become  its  instrument.  His  love  to  God  was  an  active 
principle  pervading  every  part  of  his  knowledge,  and  making  it 
subservient  to  usefulness  and  growth  in  grace.  Here  is  a  mind, 
formed  in  a  great  measure  out  of  the  strong  discipline  of  classi- 
cal learning  and  what  a  noble  result !  Here  we  see  one,  ho- 
lier; perhaps,  than  any  uninspired  man  who  ever  lived,  storing  his 
comprehensive  mind  with  spoils  from  every  region  of  human  as 
well  as  divine  knowledge  One,  whose  piety  and  learning  help- 
ed each  other ;  who  studied  much  and  universally,  but  all  for 
the  Bible  ;  who  loved  the  classics,  was  profound  in  all  the  deep 
scholastic  erudition  of  the  age,  yet  felt  that  a  single  devotional 
thought  was  worth  all  the  books  in  his  library. 

We  might  also  have  spoken  more  at  large  concerning  his  lib- 
erality of  mind.  So  little  is  this  quality  understood,  and  so  rare 
is  the  perfect  exhibition  of  it,  that  Leighton's  biographers  seem 

*  The  secret  of  his  progress  is  expressed  in  a  passage  in  one  of  AUGUSTINE'S  Ser- 
mons. "  Be  always  displeased  at  what  thou  art,  if  thou  desirest  to  attain  to  what  thou  art 
not ;  for  where  thou  hast  pleased  thyself  there  thou  ahidest.  I5ul  if  thou  sayest,  I  have 
enough,  thou  perishesl ;  always  add,  always  walk,  always  proceed  ;  neither  stand  still, 
nor  go  back,  nor  deviate  ;  he  that  standeth  still  proceedeth  not ;  he  goeth  back  that 
continueth  not ;  he  deviateth  that  revolteth  5  he  goeth  better  that  creepeth  in  his  way, 
ihan  he  that  runneth  out  of  his  way." 


lix 

almost  to  have  thought  it  necessary  to  make  an  apology  for  what 
they  have  called  his  latitudinarian  views.  It  was  understood  still 
less  during  his  own  age  and  lifetime ;  in  that  unquiet,  intolerant 
period  men  would  hazard  the  destruction  of  all  religion,  rather 
than  abandon  the  most  unmeaning  of  its  ceremonies ;  so  Leigh- 
ton's  indifference  in  regard  to  indifferent  things  drew  down  upon 
him  the  censure  and  obloquy  of  all  parties.  "  It  was  not  only 
in  the  Roman  customs,"  said  Burke  indignantly,  "  but  it  is  in 
the  nature  and  constitution  of  things,  that  obloquy  and  abuse  are 
essential  parts  of  triumph."  Most  true  is  this  noble  sentiment 
in  regard  to  every  triumph  in  the  march  of  Christian  benevo- 
lence. 

Leighton's  views  were  too  comprehensive,  his  habits  of  thought 
too  profound,  the  elevation  of  his  mind  too  holy,  to  be  touched 
by  the  intolerant  spirit  of  the  age.  The  early  years  which  he 
spent  in  travelling  on  the  continent  no  doubt  contributed  power- 
fully to  liberalize  his  mind,  and  raise  it  above  prejudice.  With 
what  lustre  do  his  benevolent  and  comprehensive  views  as  a 
churchman  appear,  contrasted  with  the  feelings  and  conduct  of 
many  among  that  party  at  the  present  day  ; — an  example  of  lib- 
erality in  the  seventeenth  century,  which  men  in  the  nineteenth 
scarcely  understand  !  He  was  too  much  occupied  in  the  pur- 
suit of  the  substance  of  religion  to  let  his  attention  fasten  on  its 
shadow ;  and  such  was  his  love  of  holiness,  that  wherever  he 
marked  even  its  faint  exhibition,  he  instantly  forgot  every  minor 
difference  in  the  warmth  of  Christian  affection.  His  aim  was 
peace,  and  not  victory ;  religious  truth,  and  not  the  established 
religion. 

The  years  are  coming,  '  the  time  of  rest,  the  promised"  Sab- 
bath comes,'  when  this  discordant  world  shall  be  quieted  and 
made  happy  by  the  universal  prevalence  of  such  a  spirit.  How 
many  centuries  have  passed  of  human  misery,  depravity,  and 
waste  of  mind !  '  The  groans  of  nature  in  this  nether  world 
must  have  an  end.'  From  multitudes  of  regenerate  hearts,  and 
every  year  the  multitude  is  rapidly  increasing,  the  yearning 
prayer  rises  to  God  for  deliverance  : — 

"  Accomplish,  then,  their  number  ;  arid  conclude 
Time's  weary  course !     Or  if,  by  thy  decree, 
The  consummation  that  will  come  by  stealth 
Be  yet  far  distant,  let  thy  word  prevail, 
Oh  !  let  thy  Word  prevail,  to  take  away 
The  sting  of  human  nature.     Spread  the  Law, 
As  it  is  written  in  thy  holy  Book, 
Throughout  all  lands :  let  every  nation  hear 


Ix 


The  high  behest,  and  every  heart  obey  j 

Both  for  the  love  of  purity,  and  hope 

Which  it  affords  to  such  as  do  thy  will, 

And  persevere  in  good,  that  they  shall  rise 

To  have  a  nearer  view  of  Thee,  in  heaven. 

— Father  of  Good  !  this  prayer  in  bounty  grant, 

In  mercy  grant  it  to  thy  wretched  sons. 

Then,  nor  till  then,  shall  persecution  cease, 

And  cruel  wars  expire.     The  way  is  marked, 

The  guide  appointed,  and  the  ransom  paid. 

Alas  !  the  nations,  who  of  yore  received 

These  tidings,  and  in  Christian  Temples  meet 

The  sacred  truth  to  acknowledge,  linger  still ; 

Preferring  bonds  and  darkness  to  a  state 

Of  holy  freedom,  by  redeeming  love 

Proffered  to  all,  while  yet  on  earth  detained. 

So  fare  the  many  ;  and  the  thoughtful  few, 

Who  in  the  anguish  of  their  souls  bewail 

This  dire  perverseness,  cannot  choose  but  ask, 

Shall  it  endure  ? — Shall  enmity  and  strife, 

Falsehood  and  guile,  be  left  to  sow  their  seed, 

And  the  kind  never  perish  ?     Is  the  hope 

Fallacious,  or  shall  righteousness  obtain 

A  peaceable  dominion,  wide  as  earth, 

And  ne'er  to  fail  ?     Shall  that  blest  day  arrive, 

When  they,  whose  choice  or  lot  it  is  to  dwell 

In  crowded  cities,  without  fear  shall  live, 

Studious  of  mutual  benefit ;  and  he, 

Whom  morning  wakes,  among  sweet  dews  and  flowers 

Of  every  clime,  to  till  the  lovely  field, 

Be  happy  in  himself? — The  law  of  Faith 

Working  through  Love,  such  conquest  shall  it  gain, 

Such  triumph  over  sin  and  guilt  achieve  ? 

Almighty  Lord,  thy  further  grace  impart ! 

And  with  that  help  the  wonder  shall  be  seen 

Fulfilled,  the  hope  accomplished  ;  and  thy  praise 

Be  sung  with  transport  and  unceasing  joy  !" 

THE  EXCURSION.  Book  Ninth, 


SELECTIONS 


FROM   THE 


COMMENTARY   ON    ST.   PETER. 


Holiness  ef  Life. 

THE  Sunday's  Sermon  lasts  but  an  hour  or  two,  but  holiness 
of  life  is  a  continued  Sermon  all  the  week  long. 

The  Christian  a  Stranger  and  a  Pilgrim. 

At  the  best,  a  Christian  is  but  a  stranger  here,  set  him  where 
you  will,  as  our  Apostle  leacheth  after ;  and  it  is  his  privilege 
that  he  is  so;  and  when  he  thinks  not  so,  he  forgets  and  dispar- 
ages himself;  he  descends  far  below  his  quality,  when  he  is  much 
taken  with  any  thing  in  this  place  of  his  exile. 

But  this  is  the  wisdom  of  a  Christian,  when  he  can  solace  him- 
self against  the  meanness  of  his  outward  condition,  and  any  kind 
of  discomfort  attending  it,  with  the  comfortable  assurance  of  the 
love  of  God,  that  he  hath  called  him  to  holiness,  given  him  some 
measure  of  it,  and  an  endeavor  after  more  ;  and  by  this  may  he 
conclude,  that  he  hath  ordained  him  unto  salvation.  If  either  he 
is  a  stranger  where  he  lives,  or  as  a  stranger  deserted  of  his 
friends,  and  very  near  stripped  of  all  outward  comforts,  yet  may 
he  rejoice  in  this,  that  the  eternal,  unchangeable  love  of  God, 
which  is  from  everlasting  to  everlasting,  is  sealed  to  his  soul. 
And  O  what  will  it  avail  a  man  to  be  compassed  about  with  the 
favor  of  the  world,  to  sit  unmolested  in  his  own  home  and  posses- 
sions, and  to  have  them  very  great  and  pleasant,  to  be  well  monied, 
and  landed,  and  befriended,  and  yet  estranged  and  severed  from 
God,  not  having  any  token  of  his  special  love  ? 

Elect ....  unto  Obedience  and  Sprinkling  of  the  Blood  of  Christ. 

Men  are  not  easily  convinced  and  persuaded  of  the  deep  stain 
of  sin,  and  that  no  other  laver  can  fetch  it  out,  but  the  sprinkling 
6 


62  LEIGHTON'S  SELECT  WORKS. 

of  the  blood  of  Jesus  Christ.  Some  who  have  moral  resolutions 
of  amendment,  dislike  at  least  gross  sins,  and  purpose  to  avoid 
them,  and  it  is  to  them  cleanness  enough  to  reform  in  those  things; 
but  they  consider  not  what  becomes  of  the  guiltiness  they  have 
contracted  already,  and  how  that  shall  be  purged,  how  their  nat- 
ural pollution  shall  be  taken  away.  Be  not  deceived  in  this ;  it 
is  not  a  transient  sigh,  or  a  light  word,  or  a  wish  of  God  forgive 
me ;  no,  nor  the  highest  current  of  repentance,  nor  that  which  is 
the  truest  evidence  of  repentance,  amendment ;  it  is  none  of  these 
that  purify  in  the  sight  of  God,  and  expiate  wrath  ;  they  are  all 
imperfect  and  stained  themselves,  cannot  stand  and  answer  for 
themselves,  much  less  be  of  value  to  counterpoise  the  former  guilt 
of  sin.  The  very  tears  of  the  purest  repentance,  unless  they  be 
sprinkled  with  this  blood,  are  impure ;  all  our  washings  without 
this,  are  but  washings  of  the  blackmoor,  it  is  labor  in  vain.  Jer. 
ii.  22;  Job  ix.  30,  31.  There  are  none  truly  purified  by  the 
blood  of  Christ,  who  do  not  endeavor  after  purity  of  heart  and 
conversation ;  but  yet  it  is  the  blood  of  Christ  by  which  they  are 
all  made  fair,  and  there  is  no  spot  in  them.  Here  it  is  said,  Elect 
to  obedience ;  but  because  that  obedience  is  not  perfect,  there 
must  be  sprinkling  of  the  blood  too.  There  is  nothing  in  religion 
further  out  of  nature's  reach,  and  out  of  its  liking  and  believing, 
than  the  doctrine  of  redemption  by  a  Saviour,  and  a  crucified 
Saviour, — by  Christ,  and  by  his  blood,  first  shed  on  the  cross  in 
his  suffering,  and  then  sprinkled  on  the  soul  by  his  Spirit.  It  is 
easier  to  make  men  sensible  of  the  necessity  of  repentance  and 
amendment  of  life,  (though  that  is  very  difficult,)  than  of  this 
purging  by  the  sprinkling  of  this  precious  blood.  Did  we  see  how 
needful  Christ  is  to  us,  we  should  esteem  and  love  him  more. 

It  is  not  by  the  hearing  of  Christ  and  of  his  blood  in  the  doc- 
trine of  the  Gospel;  it  is  not  by  the  sprinkling  of  water,  even  that 
water  which  is  the  sign  of  this  blood,  without  the  blood  itself  and  the 
sprinkling  of  it.  Many  are  present  where  it  is  sprinkled,  and  yet 
have  no  portion  in  it.  Look  to  this,  that  this  blood  be  sprinkled 
on  your  souls,  that  the  destroying  angel  may  pass  by  you.  There 
is  a  generation  (not  some  few,  but  a  generation)  deceived  in  this ; 
they  are  their  own  deceivers,  pure  in  their  own  eyes.  (Prov.  xxx. 
12.)  How  earnestly  doth  David  pray,  Wash  me,  purge  me  with 
hyssop !  Though  bathed  in  tears  (Ps.  vi.  6)  that  satisfieth  not : 
— Wash  tlwu  me.  This  is  the  honorable  condition  of  the  saints, 
that  they  are  purified  and  consecrated  unto  God  by  this  sprinkling; 
yea,  they  have  on  long  white  robes  washed  in  the  blood  of  the 
Lamb.  There  is  mention  indeed  of  great  tribulation,  but  there 
is  a  double  comfort  joined  with  it.  1.  They  come  out  of  it;  that 
tribulation  hath  an  end.  And,  2.  They  pass  from  that  to  glory ; 
for  they  have  on  the  robe  of  candidates,  long  whites  robes  washed 
in  the  blood  of  the  Lamb,  washed  white  in  blood.  As  for  this 


COMMENTARY    ON    PETER.  63 

blood,  it  is  nothing  but  purity  and  spotlessness,  being  stained  with 
no  sin,  and  besides  hath  that  virtue  to  take  away  the  stain  of  sin, 
where  it  is  sprinkled. 

Sanctification  of  the  Spirit. 

It  is  a  very  difficult  work  to  draw  a  soul  out  of  the  hands  and 
strong  chains  of  Satan,  and  out  of  the  pleasing  entanglements  of  the 
world,  and  out  of  its  own  natural  perverseness,  to  yield  up  itself 
unto  God, — to  deny  itself,  and  live  to  him,  and  in  so  doing,  to  run 
against  the  main  stream,  and  the  current  of  the  ungodly  world 
without,  and  corruption  within. 

The  strongest  rhetoric,  the  most  moving  and  persuasive  way  of 
discourse,  is  all  too  weak ;  the  tongue  of  men  or  angels  cannot 
prevail  with  the  soul  to  free  itself,  and  shake  off  all  that  detains  it. 
Although  it  be  convinced  of  the  truth  of  those  things  that  are 
represented  to  it,  yet  still  it  can  and  will  hold  out  against  it,  and 
say,  Non  persuadebis  etiamsi  persuaseris. 

The  hand  of  man  is  too  weak  to  pluck  any  soul  out  of  the  crowd 
of  the  world,  and  to  set  it  in  amongst  the  select  number  of  believ- 
ers. Only  the  Father  of  Spirits  hath  absolute  command  of  spirits, 
viz.,  the  souls  of  men,  to  work  on  them  as  he  pleaseth,  and  where 
he  will.  This  powerful,  this  sanctifying  Spirit  knows  no  resist- 
ance ;  works  sweetly,  and  yet  strongly ;  it  can  come  into  the 
heart,  whereas  all  other  speakers  are  forced  to  stand  without. 
That  still  voice  within  persuades  more  than  all  the  loud  crying 
without;  as  he  that  is  within  the  house,  though  he  speak  low,  is 
better  heard  and  understood,  than  he  that  shouts  without  doors. 

When  the  Lord  himself  speaks  by  this  his  Spirit  to  a  man,  se- 
lecting and  calling  him  out  of  the  lost  world,  he  can  no  more  dis- 
obey than  Abraham  did,  when  the  Lord  spoke  to  him  after  an  ex- 
traordinary manner,  to  depart  from  his  own  country  and  kindred  : 
Abraham  departed  as  the  Lord  had  spoken  to  him.  Gen.  xii.  4. 
There  is  a  secret,  but  very  powerful,  virtue  in  a  word,  or  look,  or 
touch  of  this  Spirit  upon  the  soul,  by  which  it  is  forced,  not  with 
a  harsh,  but  a  pleasing  violence,  and  cannot  choose  but  follow  it, 
not  unlike  that  of  Elijah's  mantle  upon  Elisha.  How  easily  did 
the  disciples  forsake  their  callings  and  their  dwellings  to  follow 
Christ ! 

The  Spirit  of  God  draws  a  man  out  of  the  world  by  a  sanctified 
light  sent  into  his  mind,  1.  Discovering  to  him,  how  base  and 
false  the  sweetness  of  sin  is,  which  withholds  men  and  amuses 
them,  that  they  return  not;  and  how  true  and  sad  the  bitterness 
is,  that  will  follow  upon  it ;  2.  Setting  before  his  eyes  the  free  and 
happy  condition,  the  glorious  liberty  of  the  sons  of  God,  the  riches 
of  their  present  enjoyment,  and  their  far  larger  and  assured  hopes 
for  hereafter ;  3.  Making  the  beauty  of  Jesus  Christ  visible  to  the 
soul ;  which  straightway  takes  it  so,  that  it  cannot  be  stayed  from 


64  LEIGHTON'S  SELECT  WORKS. 

corning  to  him,  though  its  most  beloved  friends,  most  beloved 
sins,  lie  in  the  way,  and  hang  about  it,  and  cry,  Will  you  leave 
us  so?  It  will  tread  upon  all  to  come  within  the  embraces  of 
Jesus  Christ,  and  say  with  St.  Paul,  I  was  not  disobedient  to  (or 
unpersuaded  by)  the  heavenly  vision. 

It  is  no  wonder  that  the  godly  are  by  some  called  singular  and 
precise ;  they  are  so,  singular,  a  few  selected  ones  picked  out  by 
God's  own  hand  for  himself:  Know  that  the  Lord  hath  set  apart 
him  that  is  godly  for  himself,  Ps.  iv.  3.  Therefore,  saith  our  Sa- 
viour, the  world  hates  you,  because  I  have  chosen  you  out  of  the 
world.  For  the  world  lies  in  unholiness  and  wickedness, — is 
buried  in  it ;  and  as  living  men  can  have  no  pleasure  among  the 
dead,  neither  can  these  elected  ones  amongst  the  ungodly  :  they 
walk  in  the  world  as  warily  as  a  man  or  woman  neatly  apparelled 
would  do  amongst  a  multitude  that  are  all  sullied  and  bemired. 

Endeavor  to  have  this  sanctifying  Spirit  in  yourselves ;  pray 
much  for  it :  for  his  promise  is  passed  to  us,  that  He  will  give 
this  Holy  Spirit  to  them  that  ask  it.  And  shall  we  be  such  fools 
as  to  want  it,  for  want  of  asking?  When  we  find  heavy  fetters  on 
our  souls,  and  much  weakness,  yea  averseness  to  follow  the  voice 
of  God  calling  us  to  his  obedience,  then  let  us  pray  with  the 
Spouse,  Draw  me.  She  cannot  go  nor  stir  without  that  drawing; 
and  yet,  with  it,  not  only  goes,  but  runs.  We  will  run  after  thee. 

Think  it  not  enough  that  you  hear  the  word,  and  use  the  out- 
ward ordinances  of  God,  and  profess  his  name ;  for  many  are  thus 
called,  and  yet  but  a  few  of  them  are  chosen.  There  is  but  a 
small  part  of  the  world  outwardly  called,  in  comparison  of  the  rest 
that  is  not  so,  and  yet  the  number  of  the  true  elect  is  so  small, 
that  it  gains  the  number  of  these  that  are  called,  the  name  of 
many.  They  who  are  in  the  visible  church,  and  partake  of  ex- 
ternal vocation,  are  but  like  a  large  list  of  names  (as  in  civil  elec- 
tions is  usual,)  out  of  which  a  small  number  is  chosen  to  the  dig- 
nity of  true  Christians,  and  invested  into  their  privilege.  Some 
men  in  nomination  to  offices  or  employments,  think  it  a  worse  dis- 
appointment and  disgrace  to  have  been  in  the  list,  and  yet  not 
chosen,  than  if  their  names  had  not  been  mentioned  at  all.  Cer- 
tainly, it  is  a  greater  unhappiness  to  have  been  Not  far  from  the 
kingdom  of  God  (as  our  Saviour  speaks,)  and  miss  of  it,  than  still 
to  have  remained  in  the  farthest  distance ;  to  have  been  at  the 
mouth  of  the  haven,  (the  fair  havens  indeed,)  and  yet  driven  back 
and  shipwrecked.  Your  labor  is  most  preposterous ;  you  seek  to 
ascertain  and  make  sure  things  that  cannot  be  made  sure,  and 
that  which  is  both  more  worth,  and  may  be  made  surer  than  them 
all,  you  will  not  endeavor  to  make  sure.  Hearken  to  the  Apos- 
tle's advice,  and  at  length  set  about  this  in  earnest,  to  make  your 
calling  and  election  sure.  Make  sure  this  election,  as  it  is  here, 
(for  that  is  the  order,)  your  effectual  calling  sure,  and  that  will 


COMMENTARY    ON    PETER.  65 

bring  with  it  assurance  of  the  other,  the  eternal  election  and  love 
of  God  towards  you,  which  follows  to  be  considered. 

Election,  Effectual  Calling,  and  Salvation. 

The  connexion  of  these,  we  are  now  for  our  profit  to  take  no- 
tice of ;  that  effectual  calling  is  inseparably  tied  to  this  eternal 
foreknowledge  or  election  on  the  one  side,  and  to  salvation  on  the 
other.  These  two  links  of  the  chain  are  up  in  heaven  in  God's 
own  hand  ;  but  this  middle  one  is  let  down  to  earth,  into  the 
hearts  of  his  children,  and  they,  laying  hold  on  it,  have  sure  hold 
on  the  other  two,  for  no  power  can  sever  ihem.  If,  therefore, 
they  can  read  the  characters  of  God's  image  in  their  own  souls, 
those  are  the  counter-part  of  the  golden  characters  of  His  love, 
in  which  their  names  are  written  in  the  book  of  life.  Their  be- 
lieving writes  their  names  under  the  promises  of  the  revealed 
book  of  life, — the  Scriptures,  and  so  ascertains  them,  that  the 
same  names  are  in  the  secret  book  of  life  which  God  hath  by  him- 
self from  eternity.  So  that  finding  the  stream  of  grace  in  their 
hearts,  though  they  see  not  the  fountain  whence  it  flows,  nor  the 
ocean  into  which  it  returns,  yet  they  know  that  it  hath  its  source, 
and  shall  return  to  that  ocean  which  ariseth  from  their  eternal 
election,  and  shall  empty  itself  into  that  eternity  of  happiness  and 
salvation. 

Hence  much  joy  ariseth  to  the  believer  ;  this  tie  is  indissolu- 
ble, as  the  agents  are,  the  Father,  the  Son,  and  the  Spirit :  so  are 
election,  and  vocation,  and  sanctification,  and  justification,  and 
glory.  Therefore,  in  all  conditions,  believers  may,  from  a  sense 
of  the  working  of  the  Spirit  in  them,  look  back  to  that  election, 
and  forward  to  that  salvation ;  but  they  that  remain  unholy  and 
disobedient,  have  as  yet  no  evidence  of  this  love ;  and  therefore 
cannot,  without  vain  presumption  and  self-delusion,  judge  thus  of 
themselves,  that  they  are  within  the  peculiar  love  of  God.  But 
in  this  Let  the  righteous  be  glad,  and  let  them  shout  for  joy,  all 
that  are  upright  in  heart. 

It  is  one  main  point  of  happiness,  that  he  that  is  happy  doth 
know  and  judge  himself  to  be  so ;  this  being  the  peculiar 
good  of  a  reasonable  creature,  it  is  to  be  enjoyed  in  a  reasonable 
way  ;  it  is  not  as  the  dull  resting  of  a  stone,  or  any  other  natural 
body  in  its  natural  place  ;  but  the  knowledge  and  consideration 
of  it,  is  the  fruition  of  it,  the  very  relishing  and  tasting  its  sweet- 
ness. 

The  perfect  blessedness  of  the  saints  is  awaiting  them  above  ; 
but  even  their  present  condition  is  truly  happy,  though  incom- 
pletely, and  but  a  small  beginning  of  that  which  they  expect. 
And  this  their  present  happiness  is  so  much  the  greater,  the  more 
clear  knowledge  and  firm  persuasion  they  have  of  it.  It  is  one  of 
the  pleasant  fruits  of  the  godly,  to  know  the  things  that  are  freely 
*6 


66  LEIGHTON'S  SELECT  WORKS. 

given  them  of  God,  1  Cor.  ii.  12.  Therefore  the  Apostle,  to  com- 
fort his  dispersed  brethren,  sets  before  them  a  description  of  that 
excellent  spiritual  condition  to  which  they  are  called. 

If  election,  effectual  calling,  and  salvation  be  inseparably  linked 
together,  then,  by  any  one  of  them  a  man  may  lay  hold  upon  all 
the  rest,  and  may  know  that  his  hold  is  sure ;  and  this  is  that  way 
wherein  we  may  retain,  and  ought  to  seek,  that  comfortable  assur- 
ance of  the  love  of  God.  Therefore  make  your  calling  sure,  and 
by  that,  your  election;  for  that  being  done,  this  follows  of  itself. 
We  are  not  to  pry  immediately  into  the  decree,  but  to  read  it  in 
the  performance.  Though  the  mariner  sees  not  the  pole-star,  yet 
the  needle  of  the  compass  which  points  to  it,  tells  him  which  way 
he  sails  ;  thus  the  heart  that  is  touched  with  the  loadstone  of  Di- 
vine love,  trembling  with  godly  fear,  and  yet  still  looking  towards 
God  by  fixed  believing,  points  at  the  love  of  election,  and  tells  the 
soul  that  its  course  is  heavenward,  towards  the  haven  of  eternal 
rest.  He  that  loves,  may  be  sure  he  was  loved  first ;  and  he  that 
chooses  God  for  his  delight  and  portion,  may  conclude  confidently, 
that  God  hath  chosen  him  to  be  one  of  those  that  shall  enjoy  him, 
and  be  happy  in  him  forever  ;  for  that  our  love,  and  electing  of 
him  is  but  the  return  and  repercussion  of  the  beams  of  his  love 
shining  upon  us. 

Find  thou  but  within  thee  sanctification  by  the  Spirit,  and  this 
argues,  necessarily,  both  justification  by  the  Son,  and  the  election 
of  God  the  Father.     Hereby  knoio  we  that  we  dwell  in  him,  and 
he  in  us,  because  he  has  given  us  of  his  Spirit.     1  John  iv.  13. 
It  is  a  most  strange  demonstration,  ab  effectu  reciproco  :  he  called 
those  he  hath   elected  ;  he  elected  those   he  called.     Where  this 
sanctifying  Spirit  is  not,  there  can  be  no  persuasion  of  this  eternal 
love  of  God  :  they  that  are  children  of  disobedience  can  conclude 
no  otherwise  of  themselves  but  that  they  are  the  children  of  wrath. 
Although,  from  present  unsanctification,  a  man  cannot  infer  that 
he  is  not  elected  ;  for  the  decree  may,  for  a  part  of  man's  life,  run 
(as  it  were)  under  ground ;  yet  this  is  sure,  that  the  estate  leads 
to  death,  and  unless  it  be  broken,  will  prove  the  black  line  of  re- 
probation.    A  man  hath  no  portion  amongst  the  children  of  God, 
nor  can  read  one  word  of  comfort  in  all  the  promises  that  belong 
to  them,  while  he  remains  unholy.     Men  may  please  themselves 
in  profane  scoffing  at  the  holy  Spirit  of  grace,  but  let  them  withal 
know  this,  that  that  holy  Spirit,  whom  they  mock  and  despise,  is 
that  Spirit  who  seals  men  to  the  day  of  redemption.     Ephes.  iv.  30. 
If  any  pretend  that  they  have  the  Spirit,  and  so  turn  away  from 
the  straight  rule  of  the  holy  Scriptures,  they  have  a  spirit  indeed, 
but  it  is  a  fanatical  spirit,  the  spirit  of  delusion  and  giddiness ; 
but  the  Spirit  of  God,  that  leads  his  children  in  the  way  of  truth, 
and  is  for  that  purpose  sent  them  from  heaven  to  guide  them  thith- 
er, squares  their  thoughts  and  ways  to  that  rule  whereof  it  is  au- 


COMMENTARY    ON    PETER.  67 

thor,  and  that  word  which  was  inspired  by  it,  and  sanctifies  them 
to  obedience.  He  that  saith,  I  know  him,  and  keepeth  not  his 
commandments,  is  a  liar,  and  the  truth  is  not  in  him.  1  John  ii.  4. 

Now  this  Spirit  which  sanctifieth,  and  sanctifieth  to  obedience, 
is  within  us  the  evidence  of  our  election,  and  the  earnest  of  our 
salvation.  And  whoso  are  not  sanctified  and  led  by  this  Spirit, 
the  Apostle  tells  us  what  is  their  condition.  Rom.  viii.  9.  If 
any  man  have  not  the  Spirit  of  Christ  he  is  none  of  his. 

Let  us  not  delude  ourselves  :  this  is  a  truth,  if  there  be  any  in 
religion  ;  they  who  are  not  made  Saints  in  the  state  of  grace,  shall 
never  be  Saints  in  glory. 

The  stones  which  are  appointed  for  that  glorious  temple  above, 
are  hewn  and  polished,  and  prepared  for  it  here;  as  the  stones 
were  wrought  and  prepared  in  the  mountains,  for  building  the 
temple  at  Jerusalem. 

This  is  God's  order  :  Psalm  Ixxxiv.  12.  He  gives  grace  and 
glory.  Moralists  can  tell  us,  that  the  way  to  the  temple  of  honor, 
is  through  the  temple  of  virtue.  They  that  think  they  are  bound 
for  heaven  in  the  ways  of  sin,  have  either  found  a  new  way  un- 
trodden by  all  that  are  gone  thither,  or  will  find  themselves  de- 
ceived in  the  end.  We  need  not  then  that  poor  shift  for  the  pres- 
sing of  holiness  and  obedience  upon  men,  to  represent  it  to  them 
as  the  meriting  cause  of  salvation.  This  is  not  at  all  to  the  pur- 
pose, seeing  that  without  it  the  necessity  of  holiness  to  salvation 
is  pressing  ^nough  ;  for  holiness  is  no  less  necessary  to  salvation, 
than  if  it  were  the  meriting  cause  of  it ;  it  is  as  inseparably  tied 
to  it  in  the  purpose  of  God.  And  in  the  order  of  performance, 
godliness  is  as  certainly  before  salvation,  as  if  salvation  did  whol- 
ly and  altogether  depend  upon  it,  and  were  in  point  of  justice  de- 
served by  it.  Seeing,  then,  there  is  no  other  way  to  happiness 
but  by  holiness,  no  assurance  of  the  love  of  God  without  it,  take 
the  Apostle's  advice  ;  study  it,  seek  it,  follow  earnestly  after  holi- 
ness, without  which  no  man  shall  see  the  Lord. 

Grace  unto  you,  and  Peace  be  multiplied. 

It  hath  always  been  a  civil  custom  amongst  man,  to  season  their 
intercourse  with  good  wishes  one  for  another  ;  this  the  Apostles 
use  in  their  epistles,  in  a  spiritual  divine  way,  suitable  to  their 
holy  writings.  It  well  becomes  the  messengers  of  grace  and 
peace,  to  wish  both,  and  to  make  their  salutation  conform  to  the 
main  scope  and  subject  of  their  discourse.  The  Hebrew  word 
of  salutation  we  have  here — Peace,  and  that  which  is  the  spring 
both  of  this  and  all  good  things,  in  the  other  word  of  salutation 
used  by  the  Greeks — Grace.  All  right  rejoicing  and  prosperity, 
and  happiness,  flow  from  this  source,  and  from  this  alone,  and  are 
sought  elsewhere  in  vain. 

In  general,  this  is  the  character  of  a  Christian  spirit,  to  have  a 


68  LEIGHTON'S  SELECT  WORKS. 

heart  filled  with  blessing,  with  this  sweet  good-will  and  good  wish- 
ing to  all,  especially  to  those  who  are  their  brethren  in  the  same 
profession  of  religion.  And  this  charity  is  a  precious  balm,  dif- 
fusing itself  in  the  wise  and  seasonable  expressions  of  it,  upon  fit 
occasions  ;  and  those  expressions  must  be  cordial  and  sincere,  not 
like  what  you  call  court  holy-water,  in  which  there  is  nothing  else 
but  falsehood,  or  vanity  at  the  best.  This  manifests  men  to  be 
the  sons  of  blessing,  and  of  the  ever-blessed  God,  the  father  of 
all  blessing,  when  in  his  name  they  bless  one  another  :  yea,  our 
Saviour's  rule  goes  higher,  to  bless  those  that  curse  them,  and  ur- 
ges it  by  that  relation  to  God  as  their  Father,  that  in  this  they 
may  resemble  him  :  That  ye  may  be  the  children  of  your  Father 
which  is  in  Heaven. 

Peace  with  God. 

From  our  sense  of  this  peace,  or  reconcilement  with  God,  arises 
that  which  is  our  inward  peace,  a  calm  and  quiet  temper  of  mind. 
This  peace  which  we  have  with  God  in  Christ,  is  inviolable ;  but 
because  the  sense  and  persuasion  of  it  may  be  interrupted,  the 
soul  that  is  truly  at  peace  with  God,  may  for  a  time  be  disquieted 
in  itself,  through  weakness  of  faith,  or  the  strength  of  temptation, 
or  the  darkness  of  desertion,  losing  sight  of  that  grace,  that  love 
and  light  of  God's  countenance,  on  which  its  tranquillity  and  joy 
depend.  Thou  didst  hide  thy  face,  saith  David,  and  I  was  trou- 
bled. But  when  these  eclipses  are  over,  the  soul  is  revived  with 
new  consolation,  as  the  face  of  the  earth  is  renewed  and  made  to 
smile  with  the  return  of  the  sun  in  the  spring ;  and  this  ought  al- 
ways to  uphold  Christians  in  the  saddest  times,  viz.,  that  the  grace 
and  love  of  God  towards  them,  depend  not  on  their  sense,  nor 
upon  any  thing  in  them,  but  is  still  in  itself  incapable  of  the  small- 
est alteration. 

It  is  natural  to  men  to  desire  their  own  peace,  the  quietness  and 
contentment  of  their  minds  :  but  most  men  miss  their  way  to  it ; 
and  therefore  find  it  not ;  for  there  is  no  way  to  it,  indeed,  but 
this  one,  wherein  few  seek  it,  viz.,  reconcilement  and  peace  with 
God.  The  persuasion  of  that  alone  makes  the  mind  clear  and 
serene,  like  your  fairest  summer  days.  My  peace  I  give  you, 
saith  Christ,  not  as  the  world.  Let  not  your  hearts  be  troubled. 
All  the  peace  and  favor  of  the  world  cannot  calm  a  trouled  heart ; 
but  where  this  peace  is  which  Christ  gives,  all  the  trouble  and  dis- 
quiet of  the  world  cannot  disturb  it.  When  he  giveth  quietness, 
who  then  can  make  trouble  1  and  when  he  hideth  his  face,  who  then 
can  behold  him  ?  whether  it  be  done  against  a  nation,  or  against  a 
man  only.  (See  also  for  this,  Psalm  xlvi.  cxxiii.)  All  outward 
distress  to  a^mind  thus  at  peace,  is  but  as  the  rattling  of  the  hail 
upon  the  tiles,  to  him  that  sits  within  the  house  at  a  sumptuous 
feast.  A  good  conscience  is  styled  a  feast,  and  with  an  advantage 


COMMENTARY   ON    PETER.  69 

which  no  other  feast  can  have,  nor,  were  it  possible,  could  men 
endure  it.  A  few  hours  of  feasting  will  weary  the  most  professed 
epicure ;  but  a  conscience  thus  at  peace,  is  a  continual  feast ,  with 
continual  unwearied  delight.  What  makes  the  world  take  up 
such  a  prejudice  against  religion  as  a  sour  unpleasant  thing? 
They  see  the  afflictions  and  griefs  of  Christians,  but  they  do  not 
see  their  joys,  the  inward  pleasure  of  mind  that  they  can  possess 
in  a  very  hard  estate.  Have  you  not  tried  other  ways  enough  ? 
Hath  not  he  tried  them  who  had  more  ability  and  skill  for  it  than 
you,  and  found  them  not  only  vanity  but  vexation  of  spirit  ?  If 
you  have  any  belief  of  holy  truth,  put  but  this  once  upon  the  trial, 
seek  peace  in  the  way  of  grace.  This  inward  peace  is  too  pre- 
cious a  liquor  to  be  poured  into  a  filthy  vessel.  A  holy  heart, 
that  gladly  entertains  grace,  shall  find  that  it  and  peace  cannot 
dwell  asunder. 

An  ungodly  man  may  sleep  to  death  in  the  lethargy  of  carnal 
presumption  and  impenitency ;  but  a  true,  lively,  solid  peace,  he 
cannot  have.  There  is  no  peace  to  the  wicked,  saith  my  God, 
Isa.  Ivii.  21.  And  if  He  say,  there  is  none,  speak  peace  who  will, 
if  all  the  world  with  one  voice  should  speak  it,  it  shall  prove  none. 

SPIRITUAL  THANKSGIVING  AND  JOY. 

Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who,  according  to 
his  abundant  mercy,  hath  begotten  us  again  unto  a  lively  hope,  by  the  res- 
urrection of  Jesus  Christ  from  the  dead.  To  an  inheritance  incorruptible, 
and  undefiled,  and  that  fadeth  not  away.  1  Pet.  1:  3,  4. 

It  is  a  cold  lifeless  thing  to  speak  of  spiritual  things  upon  mere 
report :  but  they  that  speak  of  them  as  their  own,  as  having  share 
and  interest  in  them,  and  some  experience  of  their  sweetness, 
their  discourse  of  them  is  enlivened  with  firm  belief,  and  ardent 
affection;  they  cannot  nuention  them,  but  their  hearts  are  straight 
taken  with  such  gladness,  as  they  are  forced  to  vent  in  praises. 
Thus  our  Apostle  here,  and  St.  Paul,  and  often  elsewliere,  when 
they  considered  these  things  wherewith  they  were  about  to  comfort 
the  godly  to  whom  they  wrote,  they  were  suddenly  elevated  with 
the  joy  of  them,  and  broke  forth  into  thanksgiving  ;  so  teaching 
us,  by  their  example,  what  real  joy  there  is  in  the  consolations  of 
the  Gospel,  and  what  praise  is  due  from  all  the  saints  to  the  God 
of  those  consolations.  This  is  such  an  inheritance,  that  the  very 
thoughts  and  hopes  of  it  are  able  to  sweeten  the  greatest  griefs 
and  afflictions.  What  then  shall  the  possession  of  it  be,  wherein 
there  shall  be  no  rupture,  nor  the  least  drop  of  any  grief  at  all? 
The  main  subject  of  these  verses  is,  that  which  is  the  main  com- 
fort that  supports  the  spirits  of  the  Godly  in  all  conditions. 
****** 

As  he  that  taketh  away  a  garment  in  cold  weather,  and  as  vin- 
egar upon  nitre,  so  is  he  that  singeth  songs  to  a  heavy  heart.  Prov, 


70  LEIGHTON'S  SELECT  WORKS. 

xxv.  20.  Worldly  mirth  is  so  far  from  curing  spiritual  grief, 
that  even  worldly  grief,  where  it  is  great  and  takes  deep  root,  is 
not  allayed  but  increased  by  it.  A  man  who  is  full  of  inward 
heaviness,  the  more  he  is  encompassed  about  with  mirth,  it  exas- 
perates and  enrages  his  grief  the  more ;  like  ineffectual  weak 
physic,  which  removes  not  the  humor,  but  stirs  it  and  makes  it 
more  unquiet;  but  spiritual  joy  is  seasonable  for  all  estates:  in 
prosperity,  it  is  pertinent  to  crown  and  sanctify  all  other  enjoy- 
ments, with  this  which  so  far  surpasses  them ;  and  in  distress,  it 
is  the  only  Nepenthe,  the  cordial  of  fainting  spirits:  so,  Ps.  iv.  7, 
He  hath  put  joy  into  my  heart.  This  mirth  makes  way  for  itself, 
which  other  mirth  cannot  do.  These  songs  are  sweetest  in  the 
night  of  distress.  Therefore  the  Apostle,  writing  to  his  scattered 
afflicted  brethren,  begins  his  Epistle  with  this  song  of  praise, 
Blessed  be  the  God,  and  Father  of  our  Lord  Jesus  Christ. 

The  Inheritance  of  the  Saints. 

God  is  bountiful  to  all,  gives  to  all  men  all  that  they  have, 
health,  riches,  honor,  strength,  beauty,  and  wit,  but  these  things 
he  scatters  (as  it  were)  with  an  indifferent  hand.  Upon  others 
he  looks,  as  well  as  upon  his  beloved  children ;  but  the  inheri- 
tance is  peculiarly  theirs.  Inheritance  is  convertible  with  Son- 
ship;  Abraham  gave  gifts  to  Keturah's  sons,  and  dismissed  them, 
Gen.  xxv.  5;  but  the  inheritance  was  for  the  Son  of  the  promise. 
When  we  see  a  man  rising  in  preferment  or  estate,  or  admired  for 
excellent  gifts  and  endowments  of  mind,  we  think  there  is  a  hap- 
py man  :  but  we  consider  not  that  none  of  all  those  things  are 
matter  of  inheritance ;  within  a  while  he  is  to  be  turned  out  of 
all,  and  if  he  have  not  somewhat  beyond  all  those  to -look  to,  he  is 
but  a  miserable  man,  and  so  much  the  more  miserable,  that  once 
he  seemed  and  was  reputed  happy.  There  is  a  certain  time 
wherein  heirs  come  to  possess  :  thus  it  is  with  this  inheritance 
too.  There  is  mention  made  by  the  Apostles  of  a  perfect  man, — 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ,  Eph.  iv. 
13.  And  though  the  inheritance  is  rich  and  honorable,  yet  the 
heir,  being  young,  is  held  under  discipline,  and  is  more  strictly 
dealt  with,  possibly,  than  the  servants, — sharply  corrected  for 
that  which  is  let  pass  in  them  ;  but  still,  even  then,  in  regard  of 
that  which  he  is  born  to,  his  condition  is  much  better  than  theirs, 
and  all  the  correction  he  suffers  prejudices  him  not,  but  fits  him 
for  inheriting.  The  love  of  our  heavenly  Father  is  beyond  the 
love  of  mothers  in  tenderness,  and  yet  beyond  the  love  of  fathers 
(who  are  usually  said  to  love  more  wisely)  in  point  of  wisdom. 
He  will  not  undo  his  children,  his  heirs,  with  too  much  indul- 
gence. It  is  one  of  his  heavy  judgments  upon  the  foolish  children 
of  disobedience,  that  Ease  shall  slay  them,  and  their  prosperity 
shall  prove  their  destruction. 


COMMENTARY    ON    PETER. 


71 


While  the  children  of  God  are  childish  and  weak  in  faith,  they 
are  like  some  great  heirs  before  they  come  to  years  of  understand- 
ing :  they  consider  not  their  inheritance,  and  what  they  are  to 
come  to,  have  not  their  spirits  elevated  to  thoughts  worthy  of  their 
estate,  and  their  behaviour  conformed  to  it ;  but  as  they  grow  up 
in  years,  they  come,  by  little  and  little,  to  be  sensible  of  those 
things,  and  the  nearer  they  come  to  possession,  the  more  appre- 
hensive they  are  of  their  quality,  and  of  what  doth  answerably  be- 
come them  to  do.  And  this  is  the  duty  of  such  as  are  indeed 
heirs  of  glory  ; — to  grow  in  the  understanding  and  consideration 
of  that  which  is  prepared  for  them,  and  to  suit  themselves,  as  they 
are  able,  to  those  great  hopes.  This  is  what  the  Apostle  St.  Paul 
prays  forr  on  behalf  of  his  Ephesians,  ch.  i.  ver.  18.  The,  eyes  of 
your  understanding  being  enlightened,  that  ye  may  know  what  is 
the  hope  of  his  calling,  and  what  the  riches  of  the  glory  of  his 
inheritance  in  the  Saints.  This  would  make  them  holy  and  heav- 
enly, to  have  their  conversation  in  Heaven,  from  whence  they  look 
for  a  Saviour.  That  we  may,  then,  the  better  know  somewhat 
of  the  dignity  and  riches  of  this  inheritance,  let  us  consider  the 
description  which  is  here  given  us  of  it.  And,  first,  It  is 

Incorruptible. 

Although  this  seems  to  be  much  the  same  with  the  third  quali- 
ty, Thatfadeth  not  away,  (which  is  a  borrowed  expression  for  the 
illustrating  of  its  incorruptibleness,)  yet,  I  conceive  that  there  is 
some  difference,  and  that  in  these  three  qualities  there  is  a  grada- 
tion. Thus  it  is  called  incorruptible;  that  is,  it  perisheth  not, 
cannot  come  to  nothing,  is  an  estate  that  cannot  be  spent;  but 
though  it  were  abiding,  yet  it  might  be  such  as  that  the  continu- 
ance of  it  were  not  very  desirable ;  it  would  be  but  a  misery  at 
best,  to  continue  always  in  this  life.  Plotinus  thanked  God  that 
his  soul  was  not  tied  to  an  immortal  body.  Then,  undejiled;  it 
is  not  stained  with  the  least  spot :  this  signifies  the  purity  and 
perfection  of  it,  as  that  the  perpetuity  of  it.  It  doth  not  only  abide, 
and  is  pure,  but  both  together,  it  abideth  always  in  its  integrity. 
And  lastly,  it  fadeth  not  away ;  it  doth  not  fade  nor  wither  at 
all,  is  not  sometimes  more,  sometimes  Jess  pleasant,  but  ever  the 
same,  still  like  itself;  and  this  constitutes  the  immutability  of  it. 

As  it  is  incorruptible,  it  carries  away  the  palm  from  all  earthly 
possessions  and  inheritances ;  for  all  those  epithets  are  intended  to 
signify  its  opposition  to  the  things  of  this  world,  and  to  shew  how 
far  it  excels  them  all ;  and  in  this  comparative  light  we  are  to  con- 
sider it.  For  as  divines  say  of  the  knowledge  of  God  which  we  have 
here,  that  the  negative  notion  makes  up  a  great  part  of  it — we 
know  rather  what  He  is  not  than  what  he  is,  infinite,  incompre- 
hensible, immutable,  &,c.,  so  it  is  of  this  happiness,  this  inheri- 
tance ;  and  indeed  it  is  no  other  than  God.  We  cannot  tell  you 


72 

what  it  is,  but  we  can  say  so  far  what  it  is  not,  as  declares  it  is 
unspeakably  above  all  the  most  excellent  things  of  the  inferior 
world  and  this  present  life.  It  is  by  privatives,  by  removing  im- 
perfections from  it,  that  we  describe  it,  and  we  can  go  no  farther 
than  this, — Incorruptible,  undefiled,  and  thatfadeth  not  away. 

It  fadeth  not  away. 

No  spot  of  sin  nor  sorrow  there  ;  all  pollution  wiped  away,  and 
all  tears  with  it ;  no  envy  nor  strife  ;  not  as  here  among  men,  one 
supplanting  another,  one  pleading  and  fighting  against  another, 
dividing  this  point  of  earth  with  fire  and  sword ; — no,  this  inher- 
itance is  not  the  less  by  division,  by  being  parted  amongst  so  many 
brethren,  every  one  hath  it  all,  each  his  crown,  and  all  agreeing 
in  casting  them  down  before  his  throne,  from  whom  they  had  re- 
ceived them,  and  in  the  harmony  of  his  praises. 

This  inheritance  is  often  called  a  kingdom,  and  a  crown  of  glory. 
This  last  word  may  allude  to  those  garlands  of  the  ancients,  and 
this  is  its  property,  that  the  flowers  in  it  are  all  Amaranthes,  (as 
a  certain  plant  is  named,)  and  so  it  is  called,  (1  Pet.  v.  4,)  A  crown 
of  glory  that  fadeth  not  away. 

No  change  at  all  there,  no  winter  and  summer  :  not  like  the 
poor  comforts  here,  but  a  bliss  always  flourishing.  The  grief  of 
the  saints  here,  is  not  so  much  for  the  changes  of  outward  things, 
as  of  their  inward  comforts.  Suavis  hora,  sed  brevis  mora.  Sweet 
presences  of  God  they  sometimes  have,  but  they  are  short,  and 
often  interrupted  ;  but  there  no  cloud  shall  come  betwixt  them 
and  their  sun;  they  shall  behold  him  in  his  full  brightness  forever. 
As  there  shall  be  no  change  in  their  beholding,  so  no  weariness 
nor  abatement  of  their  delight  in  beholding.  They  sing  a  new 
song,  always  the  same,  and  yet  always  new.  The  sweetest  of  our 
music,  if  it  were  to  be  heard  but  for  one  whole  day,  would  weary 
them  who  are  most  delighted  with  it.  What  we  have  here  cloys, 
but  satisfies  not ;  the  joys  above  never  cloy,  and  yet  always  satisfy. 

It  is  reserved  for  them  in  Heaven. 

It  is  doubtless  a  great  contentment  to  the  children  of  God,  to 
hear  of  the  excellencies  of  the  life  to  come ;  they  do  not  use  to 
become  weary  of  that  subject ;  yet  there  is  one  doubt,  which,  if  it 
be  not  removed,  may  damp  their  delight  in  hearing  and  consider- 
ing of  all  the  rest.  The  richer  the  estate  is,  it  will  the  more  kindle 
the  malice  and  diligence  of  their  enemies  to  deprive  them  of  it, 
and  to  cut  them  short  of  possessing  it.  And  this  they  know,  that 
those  spiritual  powers  who  seek  to  ruin  them,  do  overmatch  them 
far,  both  in  craft  and  force. 

Against  the  fears  of  this,  the  Apostle  comforts  the  heirs  of  sal- 
vation, assuring  them,  that,  as  the  estate  they  look  for  is  excellent, 
so  it  is  certain  and  safe,  laid  up  where  it  is  out  of  the  reach  of  all 


COMMENTARY    ON   PETER.  73 

adverse  powers,  reserved  in  heaven  for  you.  Besides  that  this  is 
a  further  evidence  of  the  worth  and  excellency  of  this  inheritance, 
it  makes  it  sure.  It  confirms  what  was  said  of  its  excellency  ;  for 
it  must  be  a  thing  of  greatest  worth,  that  is  laid  up  in  the  highest 
and  best  place  of  the  world,  namely,  in  Heaven  for  you,  where 
nothing  that  is  impure  once  enters,  much  less  is  laid  up  and  kept. 
Thus,  the  land  where  this  inheritance  lies,  makes  good  all  that 
hath  been  spoken  of  the  dignity  and  riches  of  it. 

But  further,  as  it  is  a  rich  and  pleasant  country  where  it  lieth, 
it  hath  also  this  privilege,  to  be  the  only  land  of  rest  and  peace, 
free  from  all  possibility  of  invasion.  There  is  no  spoiling  of  it, 
and  laying  it  waste,  and  defacing  its  beauty,  by  leading  armies 
into  it,  and  making  it  the  seat  of  war ;  no  noise  of  drums  or 
trumpets,  no  inundations  of  one  people  driving  out  another  and 
sitting  down  in  their  possessions.  In  a  word,  as  there  is  nothing 
there  subject  to  decay  of  itself,  so  neither  is  it  in  danger  of  fraud 
or  violence.  When  our  Saviour  speaks  of  this  same  happiness  in 
a  like  term,  Matt.  vi.  20,  what  is  here  called  an  inheritance,  is 
there  called  a  treasure.  He  expresses  the  permanency  of  it  by 
these  two,  that  it  hath  neither  moth  nor  rust  in  itself  to  corrupt  it, 
nor  can  thieves  break  through  and  steal  it.  There  is  a  worm  at 
the  root  of  all  our  enjoyments  here,  corrupting  causes  within  them- 
selves ;  and  besides  that,  they  are  exposed  to  injury  from  without, 
which  may  deprive  us  of  them.  How  many  stately  palaces,  which 
have  been  possibly  divers  years  in  building,  hath  fire  upon  a  very 
small  beginning  destroyed  in  a  few  hours !  What  great  hopes  of 
gain  by  traffic  hath  one  tempest  mocked  and  disappointed !  How 
many  who  have  thought  their  possessions  very  sure,  yet  have  lost 
them  by  some  trick  of  law,  and  others  (as  in  time  of  war)  been 
driven  from  them  by  the  sword  !  Nothing  free  from  all  danger 
but  this  inheritance,  which  is  laid  up  in  the  hands  of  God,  and 
kept  in  heaven  for  us.  The  highest  stations  in  the  world,  namely, 
the  estate  of  kings,  they  are  but  mountains  of  prey,  one  robbing 
and  spoiling  another ;  but  in  that  holy  mountain  above,  there  is 
none  to  hurt,  or  spoil,  or  offer  violence.  What  the  prophet  speaks 
of  the  church  here,  is  more  perfectly  and  eminently  true  of  it 
above,  Isaiah  Ixv.  25. 

This  is,  indeed,  a  necessary  condition  of  our  joy  in  the  thoughts 
of  this  happy  estate,  that  we  have  some  persuasion  of  our  propri- 
ety, that  it  is  ours ;  that  we  do  not  speak  and  hear  of  it,  as  travel- 
lers passing  by  a  pleasant  place  do  behold  and  discourse  of  its  fair 
structure,  the  sweetness  of  the  seat,  the  planting,  the  gardens,  the 
meadows  that  are  about  it,  and  so  pass  on  ;  having  no  further  in- 
terest in  it.  But  when  we  hear  of  this  glorious  inheritance,  this 
treasure,  this  kingdom  that  is  pure,  and  rich,  and  lasting, 
we  may  add,  It  is  mine,  it  is  reserved  in  heaven,  and  reserved 
for  me  ;  I  have  received  the  evidences,  and  the  earnest  of  it ;  and, 
7 


74  LEIGHTON'S  SELECT  WORKS. 

as  it  is  kept  safe  for  me,  so  I  shall  likewise  be  preserved  to  it,  and 
that  is  the  other  part  of  the  certainty  that  completes  the  comforts 
of  it.  Ephes.  i.  14. 

The  salvation  which  Christ  hath  purchased  is,  indeed,  laid  up 
in  Heaven,  but  we  who  seek  after  it,  are  on  earth,  compassed  about 
with  dangers  and  temptations.  What  avails  it  us,  that  our  salva- 
tion is  in  Heaven,  in  the  place  of  safety  and  quietness,  while  we 
ourselves  are  tossed  upon  the  stormy  seas  of  this  world,  amidst 
rocks  and  shelves,  every  hour  in  danger  of  shipwreck  1  Our  in- 
heritance is  in  a  sure  hand  indeed,  our  enemies  cannot  corne  at  it ; 
but  they  may  overrun  and  destroy  us  at  their  pleasure,  for  we  are 
in  the  midst  of  them.  Thus  might  we  think  and  complain,  and 
lose  the  sweetness  of  all  our  other  thoughts  concerning  Heaven, 
if  there  were  not  as  firm  a  promise  for  our  own  safety  in  the  midst 
of  our  dangers,  as  there  is  of  the  safety  of  our  inheritance  that  is 
out  of  danger. 

The  Preservation  of  the  Saints,  with  the  Causes  of  it. 

Kept  by  the  power  of  God  through  faith.  The  inheritance  is 
kept  not  only  in  safety,  but  in  quietness.  The  children  of  God, 
for  whom  it  is  kept,  while  they  are  here,  are  kept  safe  indeed,  but 
not  unmolested  and  unassaulted  ;  they  have  enemies,  and  such  as 
are  stirring,  and  cunning,  and  powerful ;  but,  in  the  midst  of 
them,  they  are  guarded  and  defended ;  they  perish  not,  according 
to  the  prayer  of  our  Saviour  poured  out  for  them,  John  xvii.  16, 
I pray  not  that  thou  shouldst  take  them  out  of  the  world;  but  that 
ihou  shouldst  keep  them  from  the  evil. 

They  have  the  prince  of  the  power  of  the  air,  and  till  his  armies, 
all  the  forces  he  can  make,  against  them.  Though  his  power  is 
nothing  but  tyranny  and  usurpation,  yet  because  once  they  were 
under  his  yoke,  he  bestirs  himself  to  pursue  them,  when  they  are 
led  forth  from  their  captivity,  as  Pharaoh,  with  all  his  chariots 
and  horses  and  horsemen,  pursues  after  the  Israelites  going  out  of 
Egypt. 

The  word  in  the  original  here  translated  kept,  is  a  military 
term,  used  for  those  who  are  kept  as  in  a  fort  or  garrison-town 
besieged.  So  Satan  is  still  raising  batteries  against  this  fort, 
using  all  ways  to  take  it,  by  strength  or  stratagem,  unwearied  in 
his  assaults,  and  very  skilful  to  know  his  advantages,  and  where 
we  are  weakest,  there  to  set  on.  And  besides  all  this,  he  hath 
intelligence  with  a  party  within  us,  ready  to  betray  us  to  him  ;  so 
that  it  were  impossible  for  us  to  hold  out,  were  there  not  another 
watch  and  guard  than  our  own,  and  other  walls  and  bulwarks 
than  any  that  our  skill  and  industry  can  raise  for  our  own  de- 
fence. In  this,  then,  is  our  safety,  that  there  is  a  power  above 
our  own,  yea  and  above  all  our  enemies,  that  guards  us,  salvation 
itself  our  walls  and  bulwarks.  We  ought  to  watch,  but  when  we 


COMMENTARY    ON    PETER.  75 

do  so  in  obedience  to  our  commander,  the  Captain  of  our  salva- 
tion, yet  it  is  His  own  watching,  who  sleeps  not,  nor  so  much  as 
slumbers,  it  is  that  preserves  us,  and  makes  ours  not  to  be  in  vain. 
Ps.  cxxvi.  I ;  Is.  xxvii.  3.  And  therefore  those  two  are  jointly 
commanded,  Watch  and  pray  that  ye  enter  not  into  temptation. 
Watch,  there  is  the  necessity  of  our  diligence  ;  Pray,  there  is 
the  insufficiency  of  it,  and  the  necessity  of  His  watching,  by  whose 
power  we  are  effectually  preserved,  and  that  power  is  our  fort. 
Is.  xxvi.  \^Salvation  hath  God  appointed  for  walls  and  bulwarks. 
What  more  safe  than  to  be  walled  with  Salvation  itself?  So, 
Prov.  xviii.  10.  The  name  of  the  Lord  is  a  strong  tower ;  the 
righteous  fly  into  it  and  are  safe. 

Now  the  causes  of  our  preservation  are  two,  1.  Supreme,  The 
Power  of  God.  2.  Subordinate,  Faith.  The  supreme  power  of 
God,  is  that  on  which  depend  our  stability  and  perseverance. 
When  we  consider  how  weak  we  are  in  ourselves,  yea,  the  very 
strongest  among  us,  and  how  assaulted,  we  wonder,  and  justly  we 
may,  that  any  can  continue  one  day  in  the  state  of  grace  ;  but 
when  we  look  on  the  strength  by  which  we  are  guarded,  the 
power  of  God,  then  we  see  the  reason  of  our  stability  to  the  end  ; 
for  Omnipotency  supports  us,  and  the  everlasting  arms  are  under  us. 

Then  Faith  is  the  second  cause  of  our  preservation  ;  because  it 
applies  the  first  cause,  the  power  of  God.  Our  faith  lays  hold 
upon  this  power,  and  this  power  strengthens  faith,  and  so  we  are 
preserved ;  it  puts  us  within  those  walls,  sets  the  soul  within  the 
guard  of  the  power  of  God,  which,  by  self  confidence  and  vain 
presuming  in  its  own  strength,  is  exposed  to  all  kind  of  danger. 
Faith  is  an  humble,  self-denying  grace;  it  makes  the  Christian 
nothing  in  himself  and  all  in  God. 

The  weakest  persons  who  are  within  a  strong  place,  women 
and  children,  though  they  were  not  able  to  resist  the  enemy,  if 
they  were  alone,  yet  so  long  as  the  place  wherein  they  are  is  of 
sufficient  strength,  and  well  manned,  and  every  way  accommodate 
to  hold  out,  they  are  in  safety ;  thus  the  weakest  believer  is  safe, 
because  by  believing  he  is  within  the  strongest  of  all  defences. 
Faith  is  the  victory,  and  Christ  sets  his  strength  against  Satan's ; 
and  when  the  Christian  is  hard  beset  with  some  temptation,  too 
strong  for  himself,  then  he  looks  up  to  Him  who  is  the  great  con- 
queror of  the  powers  of  darkness,  and  calls  to  him,  "  Now,  Lord, 
assist  thy  servant  in  this  encounter,  and  put  to  "  thy  strength, 
that  the  glory  may  be  thine."  Thus,  faith  is  such  an  engine  as 
draws  in  the  power  of  God  and  his  Son  Jesus  into  the  works  and 
conflicts  that  it  hath  in  hand.  This  is  our  victory  even  our  faith. 
1  John  v.  4. 

It  is  the  property  of  a  good  Christian  to  magnify  the  power  of 
God,  and  to  have  high  thoughts  of  it,  and  therefore  it  is  his  privi- 
lege to  find  safety  in  that  power.  David  cannot  satisfy  himself 


76  LEIGHTON'S  SELECT  WORKS. 

with  one  or  two  expressions  of  it,  but  delights  in  multiplying  them. 
Psalm  xviii.  1.  The  Lord  is  my  rock,  and  my  fortress,  and  my 
deliverer ;  my  God,  my  strength,  in  whom  I  will  trust ;  my  buckler y 
and  the  horn  of  my  salvation,  and  my  high  tower.  Faith  looks 
above  all,  both  that  which  the  soul  hath,  and  that  which  it  wants, 
and  answers  all  doubts  and  fears  with  this  almighty  power  upon 
which  it  rests. 

•         W 
Unto  Salvation  ready  to  be  revealed  in  the  Last  Time. 

This  salvation  is  that  great  work  wherein  God  intended  to  man- 
ifest the  glory  of  his  grace,  contrived  before  time,  and  in  the  sev- 
eral ages  of  the  world  brought  forward,  after  the  decreed  manner  ; 
and  the  full  accomplishment  of  it  is  reserved  for  the  end  of  time. 

The  souls  of  the  faithful  do  enter  into  the  possession  of  it,  when 
they  remove  from  their  houses  of  clay ;  yet  is  not  their  happiness 
complete  till  that  great  day  of  the  appearing  of  Jesus  Christ. 
They  are  naturally  imperfect  till  their  bodies  be  raised  and  rejoin- 
ed to  their  souls,  to  partake  together  of  their  bliss;  and  fhey 
are  mystically  imperfect,  till  all  the  rest  of  the  members  of  Jesus 
Christ  be  added  to  them. 

But  then  shall  their  joy  be  absolutely  full,  when  both  their  own 
bodies,  and  the  mystical  body  of  Christ  shall  be  glorified ;  when 
all  the  children  of  that  glorious  family  shall  meet,  and  sit  down  to 
that  great  marriage  supper  at  their  Father's  table.  Then  shall  the 
music  of  that  new  song  be  full,  when  there  is  not  one  wanting  of 
those  that  are  appointed  to  sing  it  for  eternity.  In  that  day  shall 
our  Lord  Jesus  be  glorified  in  his  Saints,  and  admired  in  all  them 
that  believe,  2  Thess.  i.  10. 

You  see  what  it  is  that  the  Gospel  offers  you,  and  you  may  gather 
how  great  both  your  folly  and  your  guiltiness  will  be,  if  you  neg- 
lect and  slight  so  great  salvation  when  it  is  brought  to  you,  and 
you  are  entreated  to  receive  it.  This  is  all  that  the  preaching  of 
the  word  aims  at,  and  yet,  who  hearkens  to  it  ?  How  few  Jay 
hold  on  this  eternal  life,  this  inheritance,  this  crown  that  is  held 
forth  to  all  that  hear  of  it ! 

Oh  !  that  you  could  be  persuaded  to  be  saved,  that  you  would 
be  willing  to  embrace  salvation  !  You  think  you  would  ;  but  if 
it  be  so,  then  I  may  say,  though  you  would  be  saved,  yet  your  cus- 
tom of  sin,  your  love  to  sin,  and  love  to  the  world,  will  not  suffer 
you  ;  and  these  will  still  hinder  you,  unless  you  put  on  holy  reso- 
lutions to  break  through  them,  and  trample  them  under  foot,  and 
take  this  kingdom  by  a  hand  of  violence,  which  God  is  so  well 
pleased  with.  He  is  willingly  overcome  by  that  force,  and  gives 
this  kingdom  most  willingly,  where  it  is  so  taken :  it  is  not  at- 
tained by  slothfulness,  and  sitting  still  with  folded  hands  ;  it  must 
be  invaded  with  strength  of  faith,  with  armies  of  prayers  and  tears ; 
and  they  who  set  upon  it  thus,  are  sure  to  take  it. 


COMMENTARY    ON    PETER.  77 

Consider  what  we  are  doing,  how  we  misplace  our  diligence  on 
things  that  abide  not,  or  we  abide  not  to  enjoy  them.  We  have 
no  abiding  city  here,  saith  the  Apostle,  but  he  adds  that  which 
comforts  the  citizens  of  the  New  Jerusalem,  We  look  jor  one  to 
come,  whose  builder  and  maker  is  God.  Hear  not  these  things 
idly,  as  if  they  concerned  you  not,  but  let  them  move  you  to  reso- 
lution and  actions.  Say,  as  they  said  of  Canaan,  It  is  a  good 
land,  let  us  go  up  and  possess  it.  Learn  to  use  what  you  have 
here  as  travellers,  and  let  your  home,  your  inheritance,  you  treas- 
ure be  on  high,  which  is  by  far  the  richest  and  the  safest ;  and  if 
it  be  so  with  you,  then  Where  your  treasure  is,  there  will  your 
hearts  be  also. 

The  profitableness  of  Temptations. 

A  man  is  not  only  unknown  to  others  but  to  himself,  that  hath 
never  met  with  such  difficulties  as  require  faith,  and  Christian 
fortitude,  and  patience  to  surmount  them.  How  shall  a  man 
know  whether  his  meekness  and  calmness  of  spirit  be  real  or  not, 
while  he  meets  wijh  no  provocation,  nothing  that  contradicts  or 
crosses  him  ?  But  when  somewhat  sets  upon  him,  that  is  in  itself 
very  unpleasant  and  grievous  to  him,  and  yet,  if  in  that  case  he 
retains  his  moderation  of  spirit,  and  flies  not  out  into  impatience, 
either  against  God  fcr  men,  this  gives  experiment  of  the  truth  and 
soundness  of  that  grace  within  hi»;  whereas  standing  water  which 
is  clear  at  top  while  it  is  untoucrad,  yet  if  it  have  mud  at  the  bot- 
tom, stir  it  a  little,  and  it  rises  presently. 

It  is  not  altogether  unprofitable ;  yea,  it  is  great  wisdom  in 
Christians  to  be  arming  themselves  against  such  temptations  as 
may  befal  them  hereafter,  though  they  have  not  as  yet  met  with 
them  ;  to  labor  to  overcome  them  before  hand,  to  suppose  the 
hardest  things  that  may  be  incident  to  them  ;  and  to  put  on  the 
strongest  resolutions  they  can  attain  unto.  Yet  all  that  is  but  an 
imaginary  effort ;  and  therefore  there  is  no  assurance  that  the 
'/ictory  is  any  more  than  imaginary  too,  till  it  come  to  action,  and 
then,  they  that  have  spoken  and  thought  very  confidently,  may 
prove  but  (as  one  said  of  the  Athenians)  fortes  in  tabula,  patient 
and  courageous  in  picture  or  fancy  ;  and  notwithstanding  all  their 
arms,  an^dexterity  in  handling  them  by  way  of  exercise,  may  be 
foully  defeated  when  they  are  to  fight  in  earnest.  The  children 
of  Ephraim  being  armed,  and  carrying  bows  (says  the  Psalmist, 
Psal.  Ixxvin.  9,)  yet  turned  back  in  the  day  of  battle.  It  is  the 
battle  that  tries  the  soldier,  and  the  storm  the  pilot.  How  would 
it  appear  that  Christians  can  be  themselves,  not  only  patient,  but 
cheerful  in  poverty,  in  disgrace,  and  temptations,  and  persecutions, 
if  it  were  not  often  their  lot  to  meet  with  them  ?  He  who  framed 
the  heart,  knows  it  to  be  but  deceitful,  and  He  who  gives  grace, 
knows  the  weakness  and  strength  of  it  exactly ;  yet  he  is  pleased 

*7 


, 
78  LEIGHTON'S  SELECT  WORKS. 

to  speak  thus,  that  by  afflictions  and  hard  tasks  he  tries  what  is  in 
the  hearts  of  his  children.  For  the  word  of  God  speaks  to  men 
and  therefore  it  speaks  the  language  of  the  children  of  men  :  thus, 
Gen.  xxii.  12.  Now  I  know  that  thoufearcst  God,  seeing  thou  hast 
not  withheld  thy  son,  thine  only  son  from  me. 

God  delights  to  call  forth  his  champions  to  meet  with  great 
temptations,  to  make  them  bear  crosses  of  more  than  ordinary 
weight  ;  as  commanders  in  war  put  men  of  most  valor  and  skill 
upon  the  hardest  services.  God  sets  some  strong  furious  trial 
upon  a  strong  Christian,  made  strong  by  his  own  grace,  and  by 
his  victory,  makes  it  appear  to  the  world,  that  though  there  is  a 
great  deal  of  the  counterfeit  coin  of  profession  in  religion,  yet 
some  there  are,  who  have  the  power,  the  reality  of  it,  and  that  it 
is  not  an  invention,  but  there  is  truth  in  it;  that  the  invincible 
grace,  the  very  Spirit  of  God  dwells  in  the  hearts  of  true  believ- 
ers ;  that  he  hath  a  number  who  do  not  only  speak  big,  but  do  in- 
deed and  in  good  earnest  despise  the  world,  and  overcome  it  by 
his  strength.  Some  men  take  delight  to  see  some  kind  of  beasts 
fight  together ;  but  to  see  a  Christian  mind  encountering  some 
great  affliction,  and  conquering  it,  to  see  his  valor  in  not  sinking 
at  the  hardest  distresses  of  this  life,  nor  the  most  frightful  end  of 
it,  the  cruellest  kinds  of  death,  for  His  sake, — this  is  (as  one  said) 
dignum  Deo  spectaculum ;  this  is  a  combat  which  God  delights  to 
look  upon,  and  he  is  not  a  mereheholder  in  it,  for  it  is  the  power 
of  his  own  grace  that  enables  and  supports  the  Christian  in  all 
those  conflicts  and  temptations. 

Ye  are  in  Heaviness,  through  manifold  Temptations. 

This  the  Apostle  blames  not,  but  aims  at  the  moderating  of  it. 
Seek  not  altogether  to  dry  up  this  stream,  but  to  bound  it,  and 
keep  it  within  its  banks.  Grace  doth  not  destroy  the  life  of  na- 
ture, but  adds  to  it  a  life  more  excellent ;  yea  grace  doth  not  only 
permit,  but  requires  some  feeling  of  afflictions.  There  is  an  affect- 
ed pride  of  spirit  in  some  men,  instead  of  patience,  suitable  only 
to  the  doctrine  of  Stoics  as  it  is  usually  taken  ;  they  strive  not 
to  feel  at  all  the  afflictions  that  are  on  them  ;  but  this  is  to  despise 
the  correction  of  the  Lord,  which  is  alike  forbidden  with  fainting 
under  it.  Heb.  xii.  5.  We  should  not  stop  our  ears,  but  hear 
the  rod  and  him  that  hath  appointed  it,  as  the  prophet  speaks,  Mic. 
vi.  9.  Where  there  is  no  feeling  at  all,  there  can  be  no  patience. 
Consider  it  as  the  hand  of  God,  and  thence  argue  the  soul  into 
submission,  Psal.  xxxix.  9.  I  icas  dumb,  I  opened  not  my  mouth, 
because  thou  didst  it.  But  this  heaviness  is  mitigated,  and  set,  as 
it  were,  within  its  banks,  betwixt  these  two  considerations,  1.  The 
utility,  2.  The  brevity  of  it :  the  profitableness — and  the  short- 
ness of  it. 

To  a  worldly  man,  great  gain  sweetens  the  hardest  labor ;  and 


COMMENTARY    ON    PETER.  79 

to  a  Christian,  spiritual  profit  and  advantage  may  do  much  to 
move  him  to  take  those  afflictions  well  which  are  otherwise  very  un- 
pleasant. Though  they  are  not  joyous  for  the  present,  yet  this  al- 
lays the  sorrow  of  them,  the  fruit  that  grows  out  of  them,  that 
peaceable  fruit  of  righteousness,  Heb.  xii.  11. 

A  bundle  of  folly  is  in  the  heart  of  a  child ,  but  the  rod  of  cor- 
rection shall  beat  it  out,  saith  Solomon.  Though  the  children  of 
God  are  truly  (as  our  fcaviour  calls  them)  the  children  of  wisdom, 
yet,  being  renewed  only  in  part,  they  are  not  altogether  free  from 
those  follies  that  call  for  this  rod  to  beat  them  out,  and  sometimes 
have  such  a  bundle  of  follies  as  require  a  bundle  of  rods  to  be 
spent  upon  it — many  and  manifold  afflictions. 

It  is  not  an  easy  matter  to  be  drawn  from,  nor  to  be  beaten 
from,  the  love  of  this  world,  and  this  is  what  God  mainly  requires 
of  his  children,  that  they  be  not  in  love  with  the  world,  nor  the 
things  of  it ;  for  that  is  contrary  to  the  love  of  God,  and  so  far  as 
that  is  entertained,  this  is  wanting.  And  if  in  the  midst  of  afflic- 
tions they  are  sometimes  subject  to  this  disease,  how  would  it 
grow  upon  them  with  ease  and  prosperity  !  When  they  are  beat- 
en from  one  worldly  folly  or  delight,  they  are  ready,  through  na- 
ture's corruption,  to  lay  hold  upon  some  other, — being  thrust  out 
from  it  at  one  door,  to  enter  at  some  other ;  as  children  unwilling 
to  be  weaned,  if  one  breast  be  imbittered,  they  seek  to  the  other; 
and  therefore  there  must  be  somewhat  to  drive  them  from  that  too. 
Thus  it  is  clear,  there  is  need,  great  need  of  afflictions,  yea,  of 
many  afflictions,  that  the  Saints  be  be  chastened  by  the  Lord,  that 
they  may  not  be  condemned  with  the  world.  1  Cor.  xi.  32. 

Many  resemblances  there  are  for  illustration  of  this  truth,  in 
things  both  of  nature  and  of  art,  some  common,  and  others  choicer ; 
but  these  are  not  needful.  The  expeiience  of  Christians  tells 
them,  how  easily  they  grow  proud,  and  secure,  and  carnal,  with  a 
little  ease,  and  when  outward  things  go  smoothly  with  them  ;  and 
therefore  what  unhappiness  were  it  for  them  to  be  very  happy  that 
way  ! 

Let  us  learn,  then,  that  in  regard  of  our  present  frailty  there  is 
need  of  afflictions,  and  so  not  promise  ourselves  exemption, 
how  calm  soever  our  seas  are  for  the  present ;  and  then  for  the 
number,  and  measure,  and  weight  of  them,  to  resign  that  wholly 
into  the  hands  of  our  wise  Father  and  Physician,  who  perfectly 
knows  our  mould  and  our  maladies,  and  what  kind  and  quantity 
of  chastisement  is  needful  for  our  cure. 

The  Godly  Man's  comfort  amidst  Heaviness. 

The  heart  being  grieved  in  one  thing  naturally  looks  out  for 
its  ease  to  some  other ;  and  there  is  usually  somewhat  that  is  a 
man's  great  comfort,  that  he  turns  his  thoughts  to,  when  he  is 
crossed  and  afflicted  in  other  things  :  but  herein  lies  the  folly  of 


80  LEIGHTON'S  SELECT  WORKS. 

the  world,  that  the  things  they  choose  for  their  refuge  and  com- 
fort are  such  as  may  change  themselves,  and  turn  into  discomfort 
and  sorrow ;  but  the  godly  man,  who  is  the  fool  in  the  natural 
man's  eyes,  goes  beyond  all  the  rest  in  his  wise  choice  in  this. 
He  rises  above  all  that  is  subject  to  change,  casts  his  anchor  with- 
in the  vail.  That  in  which  he  rejoiceth,  is  still  matter  of  joy  un- 
moveable  and  unalterable ;  although  not  only  his  estate,  but  the 
whole  world  were  turned  upside  down,  yet  this  is  the  same,  or 
rather  in  the  Psalmist's  words,  Though  the  earth  were  removed, 
and  the  greatest  mountains  cast  into  the  sea,  yet  will  not  we  fear. 
Psal.  xlvi.  2.  When  we  shall  receive  that  rich  and  pure  and  abi- 
ding inheritance,  that  salvation  which  shall  be  revealed  in  the  last 
time,  and  when  time  itself  shall  cease  to  be,  then  there  shall  be  no 
more  reckoning  of  our  joys  by  days  and  hours,  but  they  shall  run 
parallel  with  eternity.  Then  ail  our  love  that  is  now  scattered 
and  parcelled  out  upon  the  vanities  amongst  which  we  are  here, 
shall  be  united  and  gathered  into  one,  and  fixed  upon  God,  and 
the  soul  filled  with  the  delight  of  his  presence. 

The  sorrow  was  limited  and  bounded  by  the  considerations  we 
spoke  of;  but  this  joy,  this  exultation,  and  leaping  for  joy  (for  so 
it  is)  is  not  bounded,  it  cannot  be  too  much  ;  its  measure  is,  to 
know  no  measure.  The  afflictions,  the  matter  of  heaviness,  are 
but  a  transient  touch  of  pain  ;  but  that  whereon  this  joy  is  built, 
is  most  permanent,  the  measure  of  it  cannot  exceed,  for  the  mat- 
ter of  it  is  infinite  and  eternal,  beyond  all  hyperbole.  There  is 
no  expression  we  have  which  can  reach  it,  much  less  go  beyond 
it ;  itself  is  ,the  hyperbole,  still  surpassing  all  that  can  be  said  of 
it.  Even  in  the  midst  of  heaviness  itself,  such  is  the  joy  that  it 
can  maintain  itself  in  the  depth  of  sorrow ;  this  oil  of  gladness 
still  swims  above,  and  cannot  be  drowned  by  all  the  floods  of  af- 
fliction, yea,  it  is  often  most  sweet  in  the  greatest  distress.  The 
soul  relishes  spiritual  joy  best,  when  it  is  not  glutted  with  worldly 
delights,  but  finds  them  turned  into  bitterness. 

For  application.  In  that  we  profess  ourselves  Christians,  we 
all  pretend  to  be  the  sons  of  God,  and  so  heirs  of  this  glory  ;  and 
if  each  man  were  individually  asked,  he  would  say,  he  hoped  to 
attain  it :  but  were  there  nothing  else,  this  might  abundantly  con- 
vince us,  that  the  greatest  part  of  us  delude  ourselves,  and  are 
deceived  in  this ;  for  how  few  are  there  who  do  really  find  this 
height  of  joy,  of  gladness  and  exultation,  in  their  thoughts  and 
hopes  of  it,  who  do  daily  refresh  and  glad  themselves  with  the 
consideration  of  what  is  laid  up  for  them  above,  more  than  with 
all  their  enjoyments  here  below ! 

Consider  how  the  news  of  some  small  outward  advantage  that 
is  to  come  to  us,  raises  our  light  vain  hearts,  and  makes  them  leap 
within  us  ;  and  yet  this  news  of  a  kingdom  prepared  for  us,  (if 
we  be  indeed  believers,)  stirs  us  not  i  our  hearts  are  as  little  afr 


COMMENTARY    ON    PETER.  81 

fected  with  it  as  if  it  concerned  us  not  at  all :  and  this  is  too  clear 
an  evidence  against  us,  that  indeed  it  concerns  us  not,  that  our 
portion  as  yet  is  not  in  it. 

In  what  a  fool's  paradise  will  men  be  with  the  thoughts  of 
worthless  things,  and  such  things  too  as  they  shall  never  obtain, 
nor  ever  shall  have  any  further  being  than  what  they  have  in  their 
fancy  !  And  how  will  men  frequently  roll  over  in  their  minds  the 
thoughts  of  any  pleasing  good  they  hope  for  !  And  yet  we,  who 
say  we  have  hopes  of  the  glory  to  come,  can  pass  many  days  with- 
out one  hour  spent  in  the  rejoicing  thoughts  of  the  happiness  we 
look  for !  If  any  person  of  a  mean  condition  for  the  present, 
were  made  sure  to  become  very  rich  and  be  advanced  to  great 
honor  within  a  week,  and  after  that  to  live  to  a  great  age  in  that 
high  estate,  enjoying  health  and  all  imaginable  pleasures  ;  judge 
ye,  whether  in  the  few  days  betwixt  the  knowledge  of  those  news 
and  the  enjoying  of  them,  the  thoughts  of  what  he  were  to  attain 
to,  would  not  be  frequent  with  him,  and  be  always  welcome. 
There  is  no  comparison  betwixt  all  we  can  imagine  this  way,  and 
the  hopes  we  speak  of;  and  yet,  how  seldom  are  our  thoughts 
upon  those  things,  and  how  faint  and  slender  is  our  rejoicing  in 
them !  Can  we  deny  that  it  is  unbelief  of  these  things,  that 
causeth  this  neglect  and  forgetting  of  them  ?  The  discourse, 
the  tongue  of  men  and  angels  cannot  beget  Divine  belief  of  the 
happiness  to  come ;  only  He  who  gives  it,  gives  faith  likewise  to 
apprehend  it,  and  lay  hold  upon  it,  and,  upon  our  believing,  to  be 
filled  with  joy  in  the  hopes  of  it. 

THE  TRIAL  OF  FAITH. 

That  the  trial  of  your  Faith  being  much  more  precious  than  of  gold  that  per- 
isheth,  though  it  be  tried  with  fire,  might  be  found  unto  praise,  and  honor, 
and  glory  at  the  appearing  of  Jesus  Christ. 

The  way  of  the  just  (saith  Solomon)  is  as  the  shining  light,  that 
shineth  more  and  more  to  the  perfect  day.  Still  making  forward, 
and  ascending  towards  perfection,  moving  as  fast  when  they  are 
clouded  with  affliction  as  at  any  time  else  ;  yea,  all  that  seems  to 
work  against  them,  furthers  them.  Those  graces  that  would  pos- 
sibly grow  heavy  and  unwieldly,  by  too  much  ease,  are  held  in 
breath,  and  increase  their  activity  and  strength  by  conflict.  Di- 
vine grace,  even  in  the  heart  of  weak  and  sinful  man,  is  an  in- 
vincible thing.  Drown  it  in  the  waters  of  adversity,  it  rises  more 
beautiful,  as  not  being  drowned  indeed,  but  only  washed ;  throw 
it  into  the  furnace  of  fiery  trials,  it  comes  out  purer,  and  loses 
nothing  but  the  dross  which  our  corrupt  nature  mixes  with  it. 
Thus  the  Apostle  here  expounds  the  if  need  be  of  the  former 
verse,  and  so  justifies  the  joy  in  afflictions,  which  there  he  speaks 
of,  by  their  utility  and  the  advantage  faith  derives  from  them  :  it 
is  so  tried  that  it  shall  appear  in  its  full  brightness  at  the  revela- 
tion of  Jesus  Christ. 


82  LEIGHTON'S  SELECT  WORKS. 

This  trial  (as  that  of  gold)  may  be  for  a  two-fold  end.  1.  For 
experiment  of  the  truth  and  pureness  of  a  Christian's  faith.  2.  To 
refine  it  yet  more,  and  to  raise  it  to  a  higher  pitch  or  degree  of 
pureness. 

1.  The  furnace  of  afflictions  shews  upright,  real  faith  to  be 
such  indeed,  remaining  still  the  same  even  in  the  fire,  the  same 
that  it  was,  undiminished,  as  good  gold  loses  none  of  its  quantity 
in  the  fire.  Doubtless  many  are  deceived  in  time  of  ease  and  pros- 
perity, with  imaginary  faith  and  fortitude  :  so  that  there  may  be 
still  some  doubt,  while  a  man  is  underset  with  outward  helps,  as 
riches,  friends,  esteem,  &,c.,  whether  he  leans  upon  those  or 
upon  God,  who  is  an  invisible  support,  though  stronger  than  all 
that  are  visible,  and  is  the  peculiar  and  alone  stay  of  faith  in  all 
conditions.  But  when  all  these  outward  props  are  plucked  away 
from  a  man,  then  it  will  be  manifest,  whether  something  else  up- 
holds him  or  not ;  for  if  there  be  nothing  else,  then  he  falls  ;  but 
if  his  mind  stands  firm  and  unremoved  as  before,  then  it  is  evi- 
dent he  laid  not  his  weight  upon  these  things  which  he  had  then 
about  him,  but  was  built  upon  a  foundation  though  not  seen,  which 
is  able  alone  to  stay  him,  although  he  be  not  only  frustrated  of 
all  other  supports,  but  beaten  upon  with  storms  and  tempests;  as 
our  Saviour  says  the  house  fell  not,  because  it  was  founded  on  a 
rock.  Matt.  vii.  25. 

This  testified  the  truth  of  David's  faith,  who  found  it  stay  his 
mind  upon  God,  when  there  was  nothing  else  near  that  could  do 
it :  1  had  fainted,  unless  I  had  believed.  Psal.  xxvii.  13.  So  in 
his  strait,  1  Sam.  xxx.  6,  where  it  is  said  that  David  was  great- 
ly  distressed;  but  he  encouraged,  himself  in  the  Lord  his  God. 
Thus  Psal.  Ixxxiii.  26.  My  jlesh  and  my  heart  faileth ;  but  God 
is  the  strength  of  my  heart  and  portion  forever.  The  heart's  nat- 
ural strength  of  spirit  and  resolution  may  bear  up  under  outward 
weakness,  or  the  failing  of  the  flesh ;  but  when  the  heart  itself 
fails,  which  is  the  strength  of  the  flesh,  what  shall  strengthen  it? 
nothing  but  God,  who  is  the  strength  of  the  heart  and  its  portion 
forever.  Thus  faith  worketh  alone,  when  the  case  suits  that  of 
the  Prophet's,  Hab.  iii.  17.  Although  the  Jig-tree  shall  not  blos- 
som, neither  shall  fruit  be  in  the  vine,  &c.,  yet  1  will  rejoice  in  the 
Lord,  I  will  joy  in  the  God  of  my  salvation. 

In  spiritual  trials,  which  are  the  sharpest  and  most  fiery  of  all, 
when  the  furnace  is  within  a  man,  when  God  doth  not  only  shut 
up  his  loving-kindness  from  his  feeling,  but  seems  to  shut  it  up  in 
hot  displeasure  ;  when  he  writes  bitter  things  against  him,  yet 
then  to  depend  upon  him,  and  wait  for  his  salvation,  and  the  more 
he  smites  the  more  he  cleaves  to  him, — this  is  not  only  a  true  but 
a  strong,  and  very  refined  faith  indeed.  Well  might  he  say,  When 
I  am  tried  I  shall  come  forth  as  gold,  who  could  say  that  word, 
Though  he  slay  me,  yet  will  I  trust  in  him  :  though  I  saw,  as  it 


COMMENTARY    ON    PETER.  83 

were,  his  hand  lifted  up  to  destroy  me,  yet  from  that  same  hand 
would  I  expect  salvation. 

2.  As  the  furnace  shews  faith  to  be  what  it  is,  so  also  it  betters 
it,  and  makes  it  more  precious  and  purer  than  it  was. 

The  graces  of  the  Spirit,  as  they  come  from  the  hand  of  God 
who  infuses  them,  are  nothing  but  pureness  ;  but  being  put  into  a 
heart  where  sin  dwells,  (which  till  the  body  be  dissolved  and  ta- 
ken to  pieces,  cannot  be  fully  purged  out,)  there  they  are  mixed 
with  corruption  and  dross :  and  particularly  faith  is  mixed  with 
unbelief,  and  love  of  earthly  things,  and  dependance  upon  the 
creature,  if  not  more  than  God,  yet  together  with  him  ;  and  for 
this  is  the  furnace  needful,  that  the  soul  may  be  purified  from  this 
dross,  and  made  more  sublime  and  spiritual  in  believing.  It  is  a 
hard  task,  and  many  times  comes  but  slowly  forward,  to  teach  the 
heart,  by  discourse  and  speculation,  to  sit  loose  from  the  world  at 
all  sides,  not  to  cleave  to  the  best  things  in  it,  though  we  be  com- 
passed about  with  them,  though  riches  do  increase,  yet,  not  to  set 
our  hearts  on  them,  Psal.  Ixxii.  10,  not  to  trust  in  such  uncertain 
things,  as  they  are,  as  the  Apostle  speaks,  I  Tim.  vi.  17.  There- 
fore God  is  pleased  to  choose  the  more  effectual  way  to  teach  his 
own  the  right  and  pure  exercise  of  faith,  either  by  withholding  or 
withdrawing  those  things  from  them.  He  makes  them  relish  the 
sweetness  of  spiritual  comfort,  by  depriving  them  of  those  out- 
ward comforts  whereon  they  were  in  most  danger  to  have  doated 
to  excess,  and  so  to  have  forgotten  themselves  and  him.  When 
they  are  reduced  to  necessity,  and  experimentally  trained  up  easi- 
ly to  let  go  their  hold  of  any  thing  earthly,  and  to  stay  themselves 
only  upon  their  rock,  this  is  the  very  refining  of  their  faith,  by 
those  losses  and  afflictions  wherewith  they  are  exercisd.  They 
who  learn  bodily  exercises,  as  fencing,  &,c.  are  not  taught  by  sit- 
ting still,  and  hearing  rules,  or  seeing  others  practise,  but  they 
learn  by  exercising  themselves.  The  way  to  profit  in  the  art  of 
believing,  or  of  coming  to  this  spiritual  activity  of  faith,  is,  to  be 
often  put  to  that  work  in  the  most  difficult  way,  to  make  up  all 
wants  and  losses  in  God,  and  to  sweeten  the  bitterest  griefs  with 
his  loving  kindness. 

Might  be  found  unto  praise,  and  honor  and  glory, .]  This  is  the 
end  that  is  intended,  and  sh^ll  be  certainly  obtained  by  all  these 
hot  trials.  Faith  shall  come  through  them  all,  and  shall  be  found 
unto  praise,  &c.  An  unskilful  beholder  may  think  it  strange  to 
see  gold  thrown  into  the  fire,  and  left  there  for  a  time  ;  but  he 
that  puts  it  there,  would  be  loth  to  lose  it ;  his  purpose  is  to  make 
some  costly  piece  of  work  of  it.  Every  believer  gives  himself  to 
Christ,  and  he  undertakes  to  present  them  blameless  to  the  Fath- 
er ;  not  one  of  them  shall  be  lost,  nor  one  drachm  of  their  faith ; 
they  shall  be  found,  and  their  faith  shall  be  found,  when  He  ap- 
pears. That  faith  which  is  here  in  the  furnace,  shall  be  then 


84  LEIGHTON'S  SELECT  WORKS. 

made  up  into  a  crown  of  pure  gold  :  it  shall  be  found  unto  praise, 
and  honor ,  and  glory. 

Forasmuch  then  as  Christ  hath  suffered  for  us  in  the  flesh,  arm  yourselves 
likewise  with  the  same  mind  j  for  he  that  hath  suffered  in  the  flesh  hath 
ceased  from  sin. 

The  main  of  a  Christian's  duty  lies  in  these  two  things,  patience 
in  suffering,  and  avoidance  of  sin,  and  they  have  a  natural  influ- 
ence upon  each  other.  /  Although  affliction  simply  doth  not,  yet 
affliction  sweetly  and  numbly  carried,  doth  purify  and  disengage 
the  heart  from  sin,  wean  it  from  the  world  aiad  the  common  ways 
of  it.  /  And  again,  holy  and  exact  walking  keeps  the  soul  in  a 
sound,  healthful  temper,  and  so  enables  it  to  patient  suffering,  to 
bear  things  more  easily  ;  as  a  strong  body  endures  fatigue,  heat, 
cold,  and  hardship,  with  ease,  a  small  part  whereof  would  sur- 
charge a  sickly  constitution.  The  consciousness  of  sin,  and  care- 
less, unholy  courses,  do  wonderfully  weaken  a  soul,  and  distem- 
per it,  so  that  it  is  not  able  to  endure  much  ;  every  little  thing 
disturbs  it.  Therefore,  the  Apostle  hath  reason,  both  to  insist  so 
much  on  these  two  points  in  this  Epistle,  and  likewise  to  inter- 
weave the  one  so  often  with  the  other,  pressing  jointly  throughout, 
the  cheerful  bearing  of  all  kinds  of  afflictions,  and  the  careful  for- 
bearing all  kinds  of  sin  ;  and  out  of  the  one  discourse,  he  slides 
into  the  other  ;  as  here. 

And  as  the  things  agree  in  their  nature,  so,  in  their  great  pat- 
tern and  principle,  Jesus  Christ :  and  the  Apostle  still  draws  both 
from  thence ;  that  of  patience,  ch.  iii.  18,  that  of  holiness,  here  : 
Forasmuch,  then,  as  Christ  hath  suffered  for  us,  &-c. 

The  chief  study  of  a  Christian,  and  the  very  thing  that  makes 
him  to  be  a  Christian,  is,  conformity  with  Christ.  Summa  reli- 
gionis  imitari  quern  colis :  This  is  the  sum  of  religion  (said  that 
wise  heathen,  Pythagoras,)  to  be  like  him  whom  thou  worshippest. 
But  this  example  being  in  itself  too  sublime,  is  brought  down  to 
our  view  in  Christ ;  the  brightness  of  God  is  veiled,  and  veiled  in 
our  own  flesh,  that  we  may  be  able  to  look  on  it.  The  inaccessi- 
ble light  of  the  Deity,  is  so  attempered  in  the  humanity  of  Christ, 
that  we  may  read  our  lesson  by  it  in  Him,  and  may  direct  our 
walk  by  it.  And  that  truly  is  our  only  way  ;  there  is  nothing  but 
wandering  and  perishing  in  all  other  ways,  nothing  but  darkness 
and  misery  out  of  Him  ;  but  He  that  follows  me,  says  He,  shall 
not  walk  in  darkness.  John  viii.  12.  And  therefore  is  He  set  be- 
fore us  in  the  Gospel,  in  so  clear  and  lively  colors,  that  we  may 
make  this  our  whole  endeavor,  to  be  like  Him. 

We  are  to  follow  the  Captain  of  our  Salvation. 

It  is  due  that  we  follow  Him,  who  led  thus  as  the  Captain  of 
our  Salvation;  that  we  follow  Him  in  suffering,  and  in  doing,  see- 


COMMENTARY    ON    PETER.  85 

ing  both  were  so  for  us.  It  is  strange  how  some  armies  have  ad- 
dicted themselves  to  their  Head,  so  as  to  be  at  his  call  night  and 
day,  in  summer  and  winter,  to  refuse  no  travail  or  endurance  of 
hardship  for  him,  and  all  only  to  please  him,  and  serve  his  incli- 
nation and  ambition ;  as  Caesar's  trained  bands,  especially  the  ve- 
terans, it  is  a  wonder  what  they  endured  in  counter-marches,  and 
in  traversing  from  one  country  to  another.  But  besides  that  our 
Lord  and  Leader  is  so  great  and  excellent,  and  so  well  deserves 
following  for  his  own  worth,  this  lays  upon  us  an  obligation  beyond 
all  conceiving,  that  he  first  suffered  for  us,  that  he  endured  such 
hatred  of  men,  and  such  wrath  of  God  the  Father,  and  went 
through  death,  so  vile  a  death,  to  procure  our  life.  What  can  be 
too  bitter  to  endure,  or  to  sweet  to  forsake,  to  follow  Him  ?  Were 
this  duly  considered,  should  we  cleave  to  our  lusts,  or  to  our  ease? 
Should  we  not  be  willing  to  go  through  fire  and  water,  yea,  through 
death  itself,  yea,  were  it  possible,  through  many  deaths,  to  follow 
him. 

Consider,.as  this  conformity  is  due,  so  it  is  made  easy  by  that 
His  suffering  for  us.  Our  burden  \vhich  pressed  us  to  hell,  being 
taken  off,  is  not  all  that  is  left,  to  suffer  or  to  do,  as  nothing  ?  Our 
chains  which  bound  us  over  to  eternal  death,  being  knocked  off, 
shall  we  not  walk,  shall  we  not  run,  in  His  ways  ?  Oh  !  think 
what  that  burden  and  yoke  was  which  he  hath  eased  us  of,  how 
heavy,  how  unsufferable  it  was,  and  then  we  shall  think,  what  He 
so  truly  says,  that  all  he  lays  on  is  sweet;  His  yoke  easy,  and  His 
burden  light.  Oh  !  the  happy  change  to  be  rescued  from  the 
vilest  slavery,  and  called  to  conformity  and  fellowship  with  the 
Son  of  God ! 

We  must  be  armed  with  the  Mind  of  Christ. 

There  is  still  fighting,  and  sin  will  be  molesting  you  ;  though 
wounded  to  death,  yet  will  it  struggle  for  life,  and  seek  to  wound 
its  enemy  ;  it  will  assault  the  graces  that  are  in  you.  Do  not 
think  if  it  be  once  struck,  and  you  have  given  it  a  stab  near  to  the 
heart,  by  the  sword  of  the  Spirit,  that  therefore  it  will  stir  no 
more.  No,  so  long  as  you  live  in  the  flesh,  in  these  bowels  there 
will  be  remainders  of  the  life  of  this  flesh,  your  natural  corrup- 
tion; therefore  ye  must  be  armed  against  it.  Sin  will  not  give 
you  rest,  so  long  as  there  is  a  drop  of  blood  in  its  veins,  one  spark 
of  life  in  it :  and  that  will  be  so  long  as  you  have  life  here.  This 
old  man  is  stout,  and  will  fight  himself  to  death  ;  and  at  the  weak- 
est it  will  rouse  up  itself,  and  exert  its  dying  Spirits,  as  men  will 
do  sometimes  more  eagerly  than  when  they  were  not  so  weak, 
nor  so  near  death. 

This  the  children  of  God  often  find  to  their  grief,  that  corrup- 
tions which  they  thought  had  been  cold  dead,  stir  and  rise  up 
again,  and  set  upon  them.  A  passion  or  lust,  that  after  some 
8 


86  LEIGHTON'S  SELECT  WORKS. 

great  stroke,  lay  a  long  while  as  dead,  stirred  not,  and  therefore 
they  thought  to  have  heard  no  more  of  it,  though  it  shall  never  re- 
cover fully  again,  to  be  lively  as  before,  yet  will  revive  in  such  a 
measure  as  to  molest,  and  possibly  to  foil  them  yet  again.  There- 
fore is  it  continually  necessary  that  they  live  in  arms,  and  put 
them  not  off  to  their  dying  day  ;  till  they  put  off  the  body,  and 
be  altogether  free  of  the  flesh.  You  may  take  the  Lord's 
promise  for  victory  in  the  end  ;  that  shall  not  fail ;  but  do  not 
promise  yourself  ease  in  the  way,  for  that  will  not  hold.  If  at 
some  times  you  be  undermost,  give  not  all  for  lost:  he  hath  often 
won  the  day,  who  hath  been  foiled  and  wounded  in  the  fight. 
But  likewise  take  not  all  for  won,  so  as  to  have  no  more  conflict, 
when  sometimes  you  have  the  better,  as  in  particular  battles.  Be 
not  desperate  when  you  lose,  nor  secure  when  you  gain  them  : 
when  it  is  worse  with  you,  do  not  throw  away  your  arms,  nor  lay 
them  away  when  you  are  at  best. 

Now,  the  way  to  be  armed  is  this,  the  same  mind :  How  would 
my  Lord,  Christ,  carry  himself  in  this  case  ?  And  what  was  His 
business  in  all  places  and  companies  ?  Was  it  not  to  do  the  will, 
and  advance  the  glory,  of  his  father  ?  If  I  be  injured  and  reviled 
consider  how  would  He  do  in  this?  Would  He  repay  one  injury 
with  another,  one  reproach  with  another  reproach  ?  No,  being 
reviled,  He  reviled  not  again. 

Well,  through  His  strength,  this  shall  be  my  way  too.  Thus 
ought  it  to  be  with  the  Christian,  framing  all  his  ways,  and  words, 
and  very  thoughts,  upon  that  model,  the  mind  of  Christ,  and  study- 
ing in  all  things  to  walk  even  as  he  walked  ;  studying  it  much, 
as  the  reason  and  rule  of  mortification,  and  drawing  from  it,  as 
the  real  cause  and  spring  of  mortification. 

The  pious  contemplation  of  His  death  will  most  powerfully  kill 
the  love  of  sin  in  the  soul,  and  kindle  an  ardent  hatred  of  it. 
The  Believer,  looking  on  his  Jesus  as  crucified  for  him  and 
wounded  for  his  transgressioti,  and  taking  in  deep  thoughts  of  His 
spotless  innocency,  which  deserved  no  such  thing,  and  of  his 
matchless  love,  which  yet  endured  it  all  for  him,  will  then  natu- 
rally think.  Shall  I  be  a  friend  to  that  which  was  His  deadly  en- 
emy 1  Shall  sin  be  sweet  to  me,  which  was  so  bitter  to  Him,  and 
that  for  my  sake?  Shall  I  ever  lend  it  a  good  look,  or  entertain  a 
favourable  thought  of  that  which  shed  my  Lord's  blood  ?  Shall 
live  in  that  for  which  He  died,  and  died  to  kill  it  in  me  ?  Oh! 
let  it  not  be.  * 

It  is,  then,  the  only  thriving  and  growing  life,  to  be  much  in 
the  lively  contemplation  and  application  of  Jesus  Christ ;  to  be 
continually  studying  Him,  and  conversing  with  Him,  and  drawing 
from  Him,  receiving  of  his  fulness,  grace  for  grace.  John  i.  16. 
Wouldst  thou  have  much  power  against  sin,  and  much  increase  oi 
holiness,  let  thine  eye  be  much  on  Christ ;  set  thine  heart  on 


COMMENTARY    ON    PETER.  87 

Him ;  let  it  dwell  in  Him,  and  be  still  with  Him.  When  sin  is 
likely  to  prevail  in  any  kind,  go  to  Him,  tell  Him  of  the  insur- 
rection of  His  enemies,  and  thy  inability  to  resist,  and  desire 
Him  to  suppress  them,  and  to  help  thee  against  them,  that 
they  may  gain  nothing  by  their  stirring,  but  some  new  wound. 
If  thy  heart  begin  to  be  taken  with,  and  move  towards,  sin,  lay  it 
before  Him  ;  the  beams  of  His  love  shall  eat  out  that  fire  of 
those  sinful  lusts.  Wouldst  thou  have  thy  pride,  and  passions, 
and  love  of  the  world,  and  self-love,  killed,  go  sue  for  the  virtue 
of  His  death,  and  that  shall  do  it.  Seek  His  spirit,  the  Spirit  of 
meekness,  and  humility,  and  Divine  love.  Look  on  Him,  and  He 
shall  draw  thy  heart  heavenwards,  and  unite  it  to  Himself,  and 
make  it  like  Himself.  And  is  not  that  the  thing  thou  desirest  1 

That  he  no  longer  should  live  the  rest  of  his  time  in  the  flesh  to  the  lusts  of 
men,  but  to  the  will  of  God. 

The  chains  of  sin  are  so  strong,  and  so  fastened  on  our  nature, 
that  there  is  in  us  no  power  to  break  them  off,  till  a  mightier  and 
stronger  Spirit  than  our  own  come  into  us.  The  Spirit  of  Christ 
dropped  into  the  soul,  makes  it  able  to  break  through  a  troop,  and 
leap  over  a  wall,  as  David  speaks  of  himself,  when  furnished  with 
the  strength  of  his  God.  Psal.  xviii.  29.  Men's  resolutions  fall 
to  nothing ;  and  as  a  prisoner  who  attempts  to  escape,  and  does 
not,  is  bound  faster,  thus  usually  it  is  with  men  in  their  self-pur- 
poses of  forsaking  sin  :  they  leave  out  Christ  in  the  work,  and  so 
remain  in  their  captivity,  yea,  it  grows  upon  them.  And  while 
we  press  them  to  free  themselves,  and  show  not  Ckrist  to  them, 
we  put  them  upon  an  impossibility.  But  a  look  to  Him  makes  it, 
feasible  and  easy.  Faith  in  Him,  and  that  love  to  Him  which 
faith  begets,  break  through  and  surmount  all  difficulties.  It  is  the 
powerful  love  of  Christ,  that  kills  the  love  of  sin,  and  kindles  the 
love  of  holiness  in  the  soul ;  makes  it  a  willing  sharer  in  His  death, 
and  so,  a  happy  partaker  of  His  life.  For  that  always  follows,  and 
must  of  necessity,  as  here  is  added  :  He  that  hath  suffered  in  the 
flesh,  hath  ceased  from  sin, — is  crucified  and  dead  to  it ;  but  he 
loses  nothing;  yea,  it  is  his  great  gain,  to  lose  that  deadly  life  of 
of  the  flesh  for  anew  spiritual  life,  a  life  indeed  living  unto  God; 
that  is  the  end  why  he  so  dies,  that  he  may  thus  live — That  he  no 
longer  should  live  to  the  lusts  of  men,  and  yet,  live  far  better,  live 
to  the  will  of  God.  He  that  is  one  with  Christ  by  believing,  is 
one  with  Him  throughout,  in  death  and  in  life.  As  Christ  rose 
from  the  dead,  so  he  that  is  dead  to  sin  with  Him,  through  the 
power  of  His  death,  rises  to  that  new  life  with  Him,  through  the 
power  of  His  resurrection.  And  these  two  constitute  our  sanctifi- 
cation,  which,  whosoever  do  partake  of  Christ,  and  are  found  in 
Him,  do  certainly  draw  from  Him.  Thus  are  they  joined,  Rom. 
vi.  11:  Likewise  reckon  you  yourselves  dead  indeed  to  sin,  but 
alive  to  God,  and  both,  through  our  Lord  Jesus  Christ, 


88  LEIGHTON'S  SELECT  WORKS. 

All  they  who  do  really  come  to  Jesus  Christ,  as  they  come  to 
Him  as  their  Saviour  to  be  clothed  with  Him,  and  made  righteous 
by  Him,  so  they  come  likewise  to  Him  as  their  Sanctifier,  to  be 
made  new  and  holy  by  Him,  to  die  and  live  with  Him,  to  follow 
the  Lamb  wheresoever  he  goes,  through  the  hardest  sufferings,  and 
death  itself.  And  this  spiritual  suffering  and  dying  with  Him,  is 
the  universal  way  of  all  his  followers;  they  are  all  martyrs  thus  in 
the  crucifying  of  sinful  flesh,  and  so  dying  for  Him,  and  with 
Him.  And  they  may  well  go  cheerfully  through.  Though  it 
bear  the  unpleasant  name  of  death,  yet,  as  the  other  death  is, 
(which  makes  it  so  little  terrible,  yea,  often  to  appear  so  very  de- 
sirable to  them,)  so  is  this,  the  way  to  a  far  more  excellent  and 
happy  life;  so  that  they  may  pass  through  it  gladly,  both  for  the 
company  and  the  end  of  it.  It  is  with  Christ  they  go  into  His 
death,  as  unto  life  in  His  life.  Though  a  believer  might  be  free 
from  these  terms,  he  would  not.  No,  surely.  Could  he  be  con- 
tent with  that  easy  life  of  sin,  instead  of  the  Divine  life  of  Christ  1 
No,  he  will  do  thus,  and  not  accept  of  deliverance,  that  he  may  ob- 
tain (as  the  Apostle  speaks  of  the  martyrs)  a  better  resurrection. 
Heb.  xi.  35.  Think  on  it  again,  you  to  whom  your  sins  are  dear 
still,  and  this  life  sweet ;  you  are  yet  far  from  Christ  and  His  life. 

The  Unconverted  Man  of  External  Morality. 

Men  who  are  some  way  exempted  from  the  blot  of  these  foul 
impieties,  may  still  remain  slaves  to  sin,  alive  to  it,  and  dead  to 
God,  living  to  the  lusts  of  men,  and  not  to  the  will  of  God,  pleas- 
ing others  and  themselves,  and  displeasing  Him.  And  the 
smoothest,  best  bred,  and  most  moralized  natural  man,  is  in  this 
base  thraldom  ;  and  he  is  the  more  miserable,  in  that  he  dreams 
of  liberty  in  the  midst  of  his  chains,  thinks  himself  clean  by  look- 
ing on  those  that  wallow  in  gross  profaneness  ;  takes  measure  of 
himself  by  the  most  crooked  lives  of  ungodly  men  about  him,  and 
so  thinks  himself  very  straight ;  but  lays  not  the  straight  rule  of 
the  will  of  God  to  his  ways  and  heart,  which  if  he  did,  he  would 
then  discover  much  crookedness  in  his  ways,  and  much  more  in 
his  heart,  that  now  he  sees  not,  but  takes  it  to  be  square  and 
even. 

No  half  way  Conversion. 

We  readily  take  any  little  slight  change  for  true  conver- 
sion, but  we  may  see  here  that  we  mistake  it ;  it  doth  not  barely 
knock  off  some  obvious  apparent  enormities,  but  casts  all  in  a 
new  mould,  alters  the  whole  frame  of  the  heart  and  life,  kills 
a  man,  and  makes  him  alive  again.  And  this  new  life  is  con- 
trary to  the  old ;  for  the  change  is  made  with  that  intent,  that 
lie  live  no  longer  to  the  lusts  of  men,  but  to  the  will  of  God. 
He  is  now,  indeed,  a  new  creature,  having  a  new  judgment 


COMMENTARY    ON    PETER.  89 


and  new  thoughts  of  things,  and  so,  accordingly,  new  desires 
and  affections,  and  answerably  to  these,  new  actions.  Old 
things  are  passed  away  and  dead,  and  all  things  are  become  new. 
2.  Cor.  v.  17. 

Political  men  have  observed,  that  in  states,  if  alterations  must 
be,  it  is  better  to  alter  many  things  than  a  few.  And  physicians 
have  the  same  remark  for  one's  habit  and  custom  for  bodily 
health,  upon  the  same  ground  ;  because  things  do  so  relate  one 
to  another,  that  except  they  be  adapted  and  suited  together  in  the 
change,  it  avails  not :  yea,  it  sometimes  proves  the  worse  in  the 
whole,  though  a  few  things  in  particular  seem  to  be  bettered. 
Thus,  half-reformations  in  a  Christian  turn  to  his  prejudice  :  it  is 
only  best  to  be  reformed  throughout,  and  to  give  up  with  all  idols; 
not  to  live  one  half  to  himself  and  the  world,  and,  as  it  were,  an- 
other half  to  God,  for  that  is  but  falsely  so,  and,  in  reality  it  can- 
not be.  The  only  way  is,  to  make  a  heap  of  all,  to  have  all  sac- 
rificed together,  and  to  live  to  no  lust,  but  altogether  and  only  to 
God.  Thus  it  must  be  :  there  is  no  monster  in  the  new  creation, 
no  half  new  creature,  either  all,  or  not  at  all.  We  have  to  deal 
with  the  Maker  and  the  Searcher  of  the  heart  in  this  turn,  and 
He  will  have  nothing  unless  He  have  the  heart,  and  none  of  that 
neither,  unless  He  have  it  all.  If  thou  pass  over  into  His  kingdom, 
and  become  His  subject,  thou  must  have  Him  for  thy  only  sove- 
reign. Omnisque  potestas  impatiens  consortis  :  Royalty  can  admit 
of  no  rivalry,  and  least  of  all,  the  highest  and  best  of  all.  If  Christ 
be  thy  king,  then  His  laws  and  sceptre  must  rule  all  in  thee  :  thou 
must  now  acknowledge  no  foreign  power  ;  that  will  be  treason. 

And  if  He  be  thy  husband,  thou  must  renounce  all  others. 
Wilt  thou  provoke  him  to  jealousy  1  Yea,  beware  how  thou  giv- 
est  a  thought  or  a  look  of  thy  affection  any  other  way,  for  He  will 
spy  it,  and  will  not  endure  it.  The  title  of  a  husband  is  as  strict 
and  tender,  as  the  other  of  a  king. 

It  is  only  best  to  be  thus  :  it  is  thy  great  advantage  and  happi- 
ness, to  be  thus  entirely  freed  from  so  many  tyrannous  base  lords, 
and  to  be  now  subject  only  to  one,  and  He  so  great,  and  withal  so 
gracious  and  sweet  a  king,  the  Prince  of  Peace.  Thou  wast  hur- 
ried before,  and  racked  with  the  very  multitude  of  them.  Thy 
lusts,  so  many  cruel  task-masters  over  thee,  they  gave  thee  no 
rest,  and  the  work  they  set  thee  to  was  base  and  slavish,  more 
than  the  burdens,  and  pots,  and  toiling  in  the  clay  of  Egypt ; 
thou  wast  held  to  work  in  the  earth,  to  pain,  and  to  soil  and  foul 
thyself  with  their  drudgery. 

Now  thou  hast  but  One  to  serve,  and  that  is  a  great  ease  :  and 
it  is  no  slavery,  but  true  honor,  to  serve  so  excellent  a  Lord,  and 
in  so  high  services  ;  for  He  puts  thee  upon  nothing  but  what  is 
neat,  and  what  is  honorable.  Thou  art  as  a  vessel  of  honor  in 
His  house,  for  his  best  employments.  Now,  thou  art  not  in  pain 
*8 


90  LEIGHTON'S  SELECT  WORKS. 

how  to  please  this  person  and  the  other,  nor  needest  thou  vex 
thyself  to  gain  men,  to  study  their  approbation  and  honor,  nor  to 
keep  to  thine  own  lusts  and  observe  their  will.  Thou  hast  none 
but  thy  God  to  please  in  all ;  and  if  He  be  pleased,  thou  mayest 
disregard  who  be  displeased.  His  will  is  not  fickle  and  changing 
as  men's  are,  and  as  thine  own  is.  He  hath  told  thee  what  He 
likes  and  desires,  arid  He  alters  not ;  so  that  now,  thou  knowest 
whom  thou  hast  to  do  withal,  and  what  to  do,  whom  to  please, 
and  what  will  please  Him,  and  this  cannot  but  much  settle  thy 
mind,  and  put  thee  at  ease.  Thou  mayest  say  heartily,  as  rejoic- 
ing in  the  change  of  so  many  for  one,  and  of  such  for  such  a 
One,  as  the  Church  says,  Isa.  xxvi.  13,  O  Lord  our  God,  other 
lords  beside  Thee  have  had  dominion  over  me,  but  now,  by  Thee 
only  will  I  make  mention  of  Thy  name  ;  now,  none  but  Thyself, 
not  so  much  as  the  name  of  them  any  more,  away  with  them  : 
through  Thy  grace,  Thou  only  shalt  be  my  God.  It  cannot  en- 
dure that  anything  be  named  with  Thee. 

The  Life  of  the  Living  Christian. 

Thus  the  renewed,  the  living  Christian,  is  all  for  God,  a  sacri- 
fice entirely  offered  up  to  God,  and  a  living  sacrifice,  which  lives 
to  God.  He  takes  no  more  notice  of  his  own  carnal  will ;  hath 
renounced  that  to  embrace  the  holy  will  of  God ;  and  therefore, 
though  there  is  a  contrary  law  and  will  in  him,  yet  he  does  not 
acknowledge  it,  but  only  the  law  of  Christ,  as  now  established  in 
him  ;  that  law  of  love,  by  which  he  is  sweetly  and  willingly  led. 
Real  obedience  consults  not  now  with  flesh  and  blood,  what 
will  please  them,  but  only  inquires  what  will  please  his  God,,  and 
knowing  His  mind,  thus  resolves  to  demur  no  more,  nor  to  ask 
c6nsent  of  any  other  ;  that  he  will  do,  and  it  is  reason  enough  to 
him:  My  Lord  wills  it,  therefore,  in  His  strength,  I  will  do  it; 
for  now  I  live  to  His  will,  it  is  my  life  to  study  and  obey  it. 

Now,  we  know  what  is  the  true  character  of  the  redeemed  of 
Christ,  that  they  are  freed  from  the  service  of  themselves  and  of 
the  world,  yea,  dead  to  it,  and  have  no  life  but  for  God,  as  alto- 
gether His. 

Let  it,  then,  be  our  study  and  ambition  to  attain  this,  and  to 
grow  in  it ;  to  be  daily  further  freed  from  all  other  ways  and  de- 
sires, and  more  wholly  addicted  to  the  will  of  our  God  ;  displeased 
when  we  find  anything  else  stir  or  move  within  us  but  that,  making 
that  the  spring  of  our  notion  in  every  work. 

1.  Because  we  know  that-  His  sovereign  will  is  (and  is  most 
justly)  the  glory  of  his  name,  therefore  we  are  not  to  rest  till  this 
be  set  up  in  our  view,  as  our  end  in  all  things,  and  we  are  to  ac- 
count all  our  plausible  doings  as  hateful,  (as  indeed  they  are,) 
which  are  not  aimed  at  this  end  ;  yea,  endeavouring  to  have  it  as 
frequently  and  as  expressly  before  us  as  we  can,  still  keeping  our 


COMMENTARY    ON    PETER.  91 

eye  on  the  mark  ;  throwing  away,  yea,  undoing  our  own  interest, 
not  seeking  ourselves  in  anything,  but  Him  in  all. 

2.  As  living  to  His  will  is  in  all  things  to  be  our  end,  so,  in  all 
the  way  to  that  end,  it  is  to  be  the  rule  of  every  step.  For  we 
cannot  attain  His  end  but  in  His  way ;  nor  can  we  attain  it  with- 
out a  resignation  of  the  way  to  his  prescription,  taking  all  our  di- 
rections from  Him,  how  we  shall  honor  him  in  all.  The  soul  that 
lives  to  Him,  hath  enough  to  make  any  thing  not  only  warranta- 
ble but  amiable  in  seeking  His  will ;  and  he  not  only  does  it,  but 
delights  to  do  it.  This  is  to  live  to  Him,  to  find  it  our  life ;  as 
we  speak  of  a  work  wherein  men  do  most,  and  with  most  delight 
employ  themselves.  That  such  a  lust  be  crucified,  is  it  thy  will, 
Lord?  Then,  no  more  advising,  no  more  delay.  How  dear  so- 
ever that  was  when  I  lived  to  it,  it  is  now  as  hateful,  seeing  I  live 
to  Thee  who  hatest  it.  Wilt  thou  have  me  forget  an  injury,  though 
a  great  one,  and  love  the  person  that  hath  wronged  me  ?  While 
I  lived  to  myself  and  my  passions,  this  had  been  hard.  But  now, 
how  sweet  is  it !  seeing  I  live  to  Thee,  and  am  glad  to  be  put  up- 
on things  most  opposite  to  my  corrupt  heart :  glad  to  trample  upon 
my  own  will,  to  follow  Thine.  And  this  I  daily  aspire  to  and  aim 
at,  to  have  no  will  of  my  own,  but  that  Thine  be  in  me,  that  I  may 
live  to  Thee,  as  one  with  Thee,  and  Thou  my  rule  and  delight; 
yea,  not  to  use  the  very  natural  comforts  of  my  life,  but  for  Thee  ; 
to  eat,  and  drink,  and  sleep  for  Thee  ;  and  not  to  please  myself, 
but  to  be  enabled  to  serve  and  please  Thee  ;  to  make  one  offering 
of  myself  and  all  my  actions,  to  Thee,  my  Lord. 

Oh  !  it  is  the  only  sweet  life,  to  be  living  thus,  and  daily  learn- 
ing to  live  more  fully  thus!  It  is  in  Heaven  this,  a  little  scantling  of 
it  here,  and  a  pledge  of  whole  Heaven.  This  is,  indeed,  the  life 
of  Christ,  not  only  like  His,  but  one  with  His ;  it  is  His  Spirit, 
His  life  derived  into  the  soul,  and,  therefore,  both  the  most  excel- 
lent, and,  certainly,  the  most  permanent  life,  for  He  dieth  no  more, 
and  therefore  this  His  life  cannot  be  extinguished.  Hence  is  the 
perseverance  of  the  saints  ;  because  they  have  one  life  with  Christ, 
and  so  are  alive  unto  God,  once  for  all,  for  ever. 

The  Converted  Man,  looking  back  upon  the  life  spent  in  the  Flesh  to  the  lu^B 
of  Men. 

Now,  says  the  Christian,  O  corrupt  lusts  and  deluding  world, 
look  for  no  more  ;  I  have  served  you  too  long.  The  rest,  whatso- 
ever it  is,  must  be  to  the  Lord,  to  live  to  Him  by  whom  I  live  ;  and 
ashamed  and  grieved  I  am  I  was  so  long  in  beginning ;  so  much 
past,  it  may  be  the  most  of  my  short  race  past,  before  I  took  no- 
tice of  God,  or  looked  towards  Him.  Oh  ! .  how  have  I  lost,  and 
worse  than  lost,  all  my  by-past  days  \  Now  had  I  the  advantage 
and  abilities  of  many  men,  and  were  I  to  live  many  ages,  all  should 
be  to  live  to  my  God,  and  honour  Him.  And  what  strength  I 


92  LEIGHTON'S  SELECT  WORKS. 

have,  and  what  time  T  shall  have,  through  His  grace,  shall  be 
wholly  His.  And  when  any  Christian  hath  thus  resolved,  his  in- 
tended life  being  so  imperfect,  and  the  time  so  short,  the  poorness 
of  the  offer  would  break  his  heart,  were  there  not  eternity  before 
him,  wherein  he  shall  live  to  his  God,  and  in  Him,  without  blem- 
ish and  without  end. 

Spiritual  things  being  once  discerned  by  a  spiritual  light,  the 
whole  soul  is  carried  after  them  ;  and  the  ways  of  holiness  are 
never  truly  sweet,  till  they  be  thoroughly  embraced,  and  till  there 
be  a  full  renunciation  of  all  that  is  contrary  to  them.  All  his  for- 
mer ways  of  wandering  from  God,  are  very  hateful  to  a  Christian 
who  is  indeed  returned  and  brought  home ;  and  those  are  most  of 
all  hateful,  wherein  he  hath  most  wandered  and  most  delighted. 
A  sight  of  Christ  gains  the  heart,  makes  it  break  from  all  entan- 
glements both  of  its  own  lusts,  and  of  the  profane  world  about  it. 
And  these  are  the  two  things  the  Apostle  here  aims  at.  Exhort- 
ing Christians  to  the  study  of  newness  of  life,  and  showing  the 
necessity  of  it,  that  they  cannot  be  Christians  without  it,  he  oppo- 
ses their  new  estate  and  engagement,  to  the  old  customs  of  their 
former  condition,  and  to  the  continuing  custom  and  conceit  of  the 
ungodly  world,  that  against  both,  they  may  maintain  that  rank 
and  dignity  to  which  now  they  are  called,  and,  in  a  holy  disdain 
of  both,  walk  as  the  redeemed  of  the  Lord.  Their  own  former 
custom  he  speaks  lo  in  these  verses,  and  to  the  custom  and  opin- 
ion of  the  world,  in  those  which  follow.  Both  of  these  will  set 
strong  upon  a  man,  especially  while  he  is  yet  weak,  and  newly  en- 
tered into  that  new  estate. 

Now,  as  to  the  first,  his  old  acquaintance,  his  wonted  lusts,  will 
not  fail  to  bestir  themselves  to  accost  him  in  their  most  obliging, 
familiar  way,  and  represent  their  long-continued  friendship.  But 
the  Christian,  following  the  principles  of  his  new  being,  will  not 
entertain  any  long  discourse  with  them,  but  cut  them  short,  tell 
them  that  the  change  he  hath  made  he  avows,  and  finds  it  so  hap- 
py, that  these  former  delights  may  put  off  hopes  of  regaining  him. 
No,  they  dress  themselves  in  their  best  array,  and  put  on  all  their 
ornaments,  and  say,  as  that  known  word  of  the  courtesan,  I  am 
the  same  I  was,  the  Christian  will  answer  as  he  did,  I  am  not  the 
same  I  was.  And  not  only  thus  will  he  turn  off  the  plea  of  for- 
mer acquaintance  that  sin  makes,  but^turn  it  back  upon  it,  as  in 
his  present  thoughts,  making  much  against  it.  The  longer  I  was 
so  deluded,  the  more  reason  now  that  I  be  wiser  ;  the  more  time 
so  mispent,  the  more  pressing  necessity  of  redeeming  it.  Oh!  I 
have  too  long  lived  in  that  vile  slavery.  All  was  but  husks  I  fed 
on.  I  was  laying  out  my  money  for  that  which  was  no  bread,  and 
my  labor  for  that  which  satisfied  not.  Isa.  Iv.  2.  Now,  I  am  on 
the  pursuit  of  a  good  that  I  am  sure  will  satisfy,  will  fill  the  lar- 
gest desires  of  my  soul ;  and  shall  I  be  sparing  and  slack,  or  shall 


COMMENTARY    ON    PETER.  93 

any  thing  call  me  off  from  it  ?  Let  it  not  be.  I  who  took  so 
much  pains,  early  and  late,  to  serve  and  sacrifice  to  so  base  a  god, 
shall  I  not  now  live  more  to  my  new  Lord,  the  living  God,  and 
sacrifice  my  time  and  strength,  and  my  whole  self,  to  Him  ? 

And  this  is  still  the  regret  of  the  sensible  Christian,  that  he  \ 
cannot  attain  to  that  unwearied  diligence  and  that  strong  bent  of 
affection,  in  seeking  communion  with  God,  and  living  to  Him,  j 
which  once  he  had  for  the  service  of  sin  :  he  wonders  that  it  / 
should  be  thus  with  him,  not  to  equal  that  which  it  were  so  rea-  I 
sonable  that  he  should  so  far  exceed. 

It  is,  beyond  expression,  a  thing  to  be  lamented,  that  so  small 
a  number  of  men  regard  God,  the  author  of  their  being,  that  so 
few  live  to  Him  in  whom  they  live,  returning  that  being  and  life 
they  have,  and  all  their  enjoyments,  as  is  due,  to  Him  from  whom 
they  all  flow.  And  then,  how  pitiful  is  it,  that  the  small  number 
who  are  thus  minded,  mind  it  so  remissly  and  coldly,  and  are  so 
far  outstripped  by  the  children  of  this  world,  who  follow  painted 
follies  and  lies  with  more  eagerness  and  industry  than  the  children 
of  wisdom  do  that  certain  and  solid  blessedness  which  they  seek 
after  1  Plus  illi  ad  vanitatem,  quam  nos  ad  veritatcm  :  They  are 
more  intent  upon  vanity,  than  we  upon  verity.  Strange!  that 
men  should  do  so  much  violency  one  to  another,  and  to  themselves 
in  body  and  mind,  for  trifles  and  chaff;  and  that  there  is  so  little 
to  be  found  of  that  allowed  and  commanded  violence,  for  a  king- 
dom, and  such  a  kingdom,  that  cannot  be  moved  (Heb.  xii.  28  ;)  a1 
word  too  high  for  all  the  monarchies  under  the  sun. 

And  should  not  our  diligence  and  violence  in  this  so  worthy  a 
design,  be  so  much  the  greater,  the  later  we  begin  to  pursue  it? 
They  tell  it  of  Caesar,  that  when  he  passed  into  Spain,  meeting 
there  with  Alexander's  statue,  it  occasioned  him  to  weep,  consid- 
ering that  he  was  up  so  much  more  early,  having  performed  so 
many  conquests  in  those  years,  wherein  he  thought  he  himself 
had  done  nothing,  and  was  yet  but  beginning.  Truly,  it  will 
be  a  sad  thought  to  a  really  renewed  mind,  to  look  back  on 
the  flower  of  youth  and  strength  as  lost  in  vanity ;  if  not  in  gross 
profaneness,  yet,  in  self-serving  and  self-pleasing,  and  in  ignor- 
ance and  neglect  of  God.  And  perceiving  their  few  years  so  far 
spent  ere  they  set  out,  they  will  account  days  precious,  and  make 
the  more  haste,  and  desire,  with  holy  David,  enlarged  hearts  to^ 
run  the  way  of  God's  commandments.  Psalm  cxix.  32.  They  will 
study  to  live  much  in  a  little  time ;  and,  having  lived  all  the  past 
time  to  no  purpuse,  will  be  sensible  they  have  none  now  to  spare 
upon  the  lusts  and  ways  of  the  flesh,  and  vain  societies  and  visits. 
Yea,  they  will  be  redeeming  all  they  can  even  from  their  neces- 
sary affairs,  for  that  which  is  more  necessary  than  all  other  neces- 
sities, that  one  thing  needful,  to  learn  the  will  of  our  God,  and  live 
to  it ;  this  is  our  business,  our  high  calling,  the  main  and  most 
excellent  of  all  our  employments. 


94 

We  are  to  live  for  God  and  keep  the  mind  Spiritual  in  our  particular  Calling' 

Not  that  we  are  to  cast  off  our  particular  callings,  or  omit  due 
diligence  in  them ;  for  that  will  prove  a  snare,  and  involve  a  per- 
son in  things  more  opposite  to  godliness.  But  certainly,  this  living 
to  God  requires, 

1.  A  fit  measuring  of  thy  own  ability  for   affairs,  and,  as  far  as 
thou  canst  choose,  fitting  thy  load  to  thy  shoulders,  not  surcharging 
thyself  with  it.     An  excessive  burden  of  businesses,  either  by  the 
greatness  or  the  multitude  of  them,   will  not  fail  to  entangle  thee 
and  depress  thy  mind,  and  will   hold  it  so  down,  that  thou  shalt 
not  find  it  possible  to  walk  upright  and  look   upwards,  with  that 
freedom  and  frequency  that  becomes  heirs  of  Heaven. 

2.  The  measure  of  thy  affairs  being  adapted,  look  to  thy  affec- 
tion in  them,  that  it  be  regulated  too.     Thy   heart  may  be  en- 
gaged in  thy  little   business  as  much,  if  thou  watch  it  not,  as  in 
many  and  great  affairs.     A  man  may  drown  in   a  little   brook  or 
pool,  as  well  as  in  a  great  river,  if  he  be  down  and  plunge  himself 
into  it,  and  put  his   head   under   water.     Some  care   thou  must 
have,  that  thou  mayest  not  care.    Those  things  that  are  thorns  in- 
deed, thou  must  make  a  hedge  of  them,  to  keep  out  those  tempta- 
tions that  accompany  sloth,  and   extreme  want  that  waits  on  it  ; 
but  let  them  be  the  hedge  :  suffer  them  not  to  grow  within  the 
garden.      If  riches  increase,  set  not  thy  heart  on  the?n,  nor  set  them 
in  thy   heart.     That  place  is  due  to  Another,  is  made  to  be  the 
garden  of  thy  beloved  Lord,  made  for  the  best  plants  and  flowers, 
and  there  they  ought  to  grow,  the  love  of  God,  and  faith,  and  meek- 
ness, and  the  other  fragrant  graces  of  the  Spirit.     And  know,  that 
this  is  no  common  nor  easy  matter,  to  keep  the  heart  disengaged 
in  the  midst  of  affairs,  that  still  it  be  reserved  for  Him  whose  right 
it  is. 

3.  Not  only  labor  to  keep  thy  mind  spiritual  in  itself,  but  by  it 
put  a  spiritual  stamp  even  upon  thy  temporal  employments  ;  and 
so  thou  shalt  live  to  God,  not  only  without  prejudice  of  thy  calling, 
but  even  in  it,  and  shalt  con-verse  with  Him  in  thy  shop,  or  in  the 
field,  or  in  thy  journey,  doing  all  in  obedience  to  Him,   and  offer- 
ing all,  and  thyself  withal,  as  a  sacrifice  to  Him ;  thou  still  with  Him, 
and  he  still  with  thee,  in  all.     This  is  to  live  to  the  will  of  God  in- 
deed, to  follow  His  direction,  and  intend  His  glory  in  all.   Thus  the 
wife,  in  the  very  oversight  of  her  house,  and  the  husband  in  his  af- 
fairs abroad,  may  be  living  to  God,  raising  their  low  employments  to 
a  high  quality  this  way  ;  Lord,  even  this  mean  work  I  do  for  Thee, 
complying  with  thy  will,  who  hast  put  me  in  this  station,  and  given 
me  this  task.      Thy  will  be  done.     Lord,  I  offer  up  even  this  work 
to  Thee.  Accept  of  me,  and  of  my  desire  to  obey  Thee  in  all.    And 
as  in  their  work,  so,  in  their  refreshments  and  rest,  Christians  do 
all  for  Him.     Whether  ye  eat  or  drink,  says  the  Apostle  (I  Cor. 


COMMENTARY    ON    PETER.  95 

x.  31.)  or  whatsoever  ye  do,  do  all  to  the  glory  of  God;  doing  all 
for  this  reason,  because  it  is  His  will,  and  for  this  end,  that  He 
may  have  glory ;  bending  the  use  of  all  our  strength  and  all  His 
mercies  that  way  ;  setting  this  mark  on  all  our  designs  and  ways, 
This  for  the  glory  of  my  God,  and,  This  further  for  His  glory, 
and  so  from  one  thing  to  another  throughout  our  whole  life.  This 
is  the  art  of  keeping  the  heart  spiritual  in  all  affairs,  yea,  of  spirit- 
ualizing the  affairs  themselves  in  their  use,  that  in  themselves  are 
earthly.  This  is  the  elixir  that  turns  lower  metal  into  gold,  the 
mean  actions  of  this  life,  in  a  Christian's  hands,  into  obedience 
and  holy  offerings  unto  God. 

And  were  we  acquainted  with  the  way  of  intermixing  holy 
thoughts,  ejaculatory  eyeingsof  God,  in  our  ordinary  waysil  would 
keep  the  heart  in  a  sweet  temper  all  the  day  long,  and  have  an 
excellent  influence  into  all  our  ordinary  actions,  and  holy  perform- 
ances, at  those  times  when  we  apply  ourselves  solemnly  to  them. 
Our  hearts  would  be  near  them,  not  so  far  off  to  seek  and  call  in, 
as  usually  they  are  through  the  neglect  of  this.  This  were  to 
walk  with  God  indeed  ;  to  go  all  the  day  long  as  in  our  Father's 
hand  ;  whereas,  without  this,  our  praying  morning  and  evening 
looks  but  as  a  formal  visit,  not  delighting  in  that  constant  converse 
which  yet  is  our  happiness  and  honor,  and  makes  all  estates  sweet. 
This  would  refresh  us  in  the  hardest  labor  ;  as  they  that  carry  the 
spices  from  Arabia  are  refreshed  with  the  smell  of  them  in  their 
journey,  and  some  observe,  that  it  keeps  their  strength,  and  frees 
them  from  fainting. 

THE  OPPOSITE  COURSE  or  CHRISTIANS  AND  CARNAL  MEN. 
Wherein  they  think  it  strange  that  you  run  not  with  them  to  the  same  ex- 
cess of  riot,  speaking  evil  of  you ;  Who  shall  give  account  to  Him  that  is 
ready  to  judge  the  quick  and  the  dead. 

Grace,  until  it  reach  its  home  and  end  in  glory,  is  still  in  con- 
flict ;  there  is  a  restless  party  within  and  without,  yea,  the  whole 
world  against  it.  It  is  a  stranger  here,  and  is  accounted  and  used 
as  such.  They  think  it  strange  that  you  run  not  with  them,  and 
they  speak  evil  of  you  :  these  wondering  thoughts  they  vent  in  re- 
proaching words. 

In  these  two  verses  we  have  these  three  things  :  1.  The  Christ- 
ian's opposite  course  to  that  of  the  world.  2.  The  World's  oppo- 
site thoughts  and  speeches  of  this  course.  3.  The  supreme  and 
final  judgment  of  both. 

1.  The  opposite  course,  in  that  They  run  to  excesses  of  riot — 
You  run  not  with  them.  They  run  to  excesses  of  riot  or  luxury. 
Though  all  natural  men  are  not,  in  the  grossest  kind,  guilty  of 
this,  yet  they  are  all  of  them  in  some  way  truly  riotous  or  luxuri- 
ous, lavishing  away  themselves,  and  their  days,  upon  the  poor 
perishing  delights  of  sin,  each  according  to  his  own  palate  and 


96  LEIGHTON'S  SELECT  WORKS. 

humor.  As  all  persons  that  are  riotous,  in  the  common  sense  of 
it/gluttons  or  drunkards,  do  "not  love  the  same  kind  of  meats  or 
drink,  but  have  several  relishes  or  appetites,  yet  they  agree  in  the 
nature  of  the  sin  ;  so  the  notion  enlarged  after  that  same  manner, 
to  the  different  custom  of  corrupt  nature,  takes  in  all  the  ways  of 
sin  :  some  are  glutting  in,  and  continually  drunk  with  pleasures 
and  carnal  enjoyments  ;  others,  with  the  cares  of  this  life,  which 
our  Saviour  reckons  with  surfeiting  and  drunkenness,  as  being  a 
kind  of  it,  and  surcharging  the  heart  as  they  do  :  as  there  he  ex- 
presses it,  Luke  xxi.  34,  Take  heed  to  yourselves,  lest  at  any  time, 
your  hearts  be  overcharged  with  surfeiting  and  drunkenness,  and 
cares  of  this  life.  Whatsoever  it  is  that  draws  away  the  heart 
from  God,  that,  how  plausible  soever,  doth  debauch  and  destroy 
us  :  we  spend  and  undo  ourselves  upon  it,  as  the  word  signifies, 
a  making  havoc  of  all.  And  the  other  word,  signifies  profusion, 
and  dissolute  lavishing/  a  pouring  out  of  the  affections  upon  vani- 
ty ;  they  are  scattered  and  defiled  as  water  spilt  upon  the  ground, 
that  cannot  be  cleansed  nor  gathered  up  again.\  And,  indeed,  it 
passes  all  our  skill  and  strength,  to  recover  and  recollect  our 
hearts  for  God ;  He  only  can  do  it  for  himself.  He  who  made  it 
can  gather  it,  and  cleanse  it,  and  make  it  anew,  and  unite  it  to 
Himself.  O  !  what  a  scattered,  broken,  unstable  thing  is  the  car- 
nal heart,  till  it  be  changed,  falling  in  love  with  every  gay  folly  it 
meets  withal,  and  running  out  to  rest  profusely  upon  things  like 
its  vain  self,  which  suit  and  agree  with  it,  and  serve  its  lusts  !  It 
can  dream  and  muse  upon  these  long  enough,  upon  anything  that 
feeds  the  earthliness  or  pride  of  it ;  it  can  be  prodigal  of  hours, 
and  let  out  floods  of  thoughts,  where  a  little  is  too  much,  but  is 
bounded  and  straitened  where  all  are  too  little ;  hath  not  one  fix- 
ed thought  in  a  whole  day  to  spare  for  God. 

And  truly,  this  running  out  of  the  heart  is  a  continual  drunken- 
ness and  madness :  it  is  not  capable  of  reason,  and  will  not  be 
stopped  in  its  current  by  any  persuasion  ;  it  is  mad  upon  its  idols, 
as  the  Prophet  speaks.  Jer.  1.  38.  You  may  as  well  speak  to  a 
river  in  its  course,  and  bid  it  stay,  as  speak  to  an  impenitent  sin- 
ner in  the  course  of  his  iniquity  ;  and  all  the  other  means  you  can 
use,  is  but  as  the  putting  of  your  finger  to  a  rapid  stream  to  stay 
it.  (  But  there  is  a  Hand  that  can  both  stop  and  turn  the  most  im- 
petuous torrent  of  the  heartJ  be  it  even  the  heart  of  a  king,  which 
will  least  endure  any  other  controlment.  Prov.  xxi.  1. 

Now,  as  the  ungodly  world  naturally  moves  to  this  profusion 
with  a  strong  and  swift  motion,  runs  to  it,  so,  it  runs  together  to 
it,  and  that  makes  the  current  both  the  stronger  and  the  swifter  ; 
as  a  number  of  brooks  falling  into  one  main  channel,  make  a 
mighty  stream.  And  every  man,  naturally  is,  in  his  birth,  and  in 
the  course  of  his  life,  just  as  a  brook,  that  of  itself  is  carried  to 
that  stream  of  sin  which  is  in  the  world,  and  then  falling  into  it, 


COMMENTARY    ON    PETER.  97 

is  carried  rapidly  along  with  it.  And  if  every  sinner,  taken  apart 
be  so  incontrovertible  by  all  created  power,  how  much  more  hard 
a  task  is  a  public  reformation,  the  turning  of  a  land  from  its 
course  of  wickedness !  All  that  is  set  to  dam  up  their  way,  doth 
at  the  best  but  stay  them  a  little,  and  they  swell,  and  rise,  and  run 
over  with  more  noise  and  violence  than  if  they  had  not  been  stopped. 
Thus  we  find  outward  restraints  prove,  and  thus  the  very  public 
judgments  of  God  on  us.  They  may  have  made  a  little  interrup- 
tion, but,  upon  the  abatement  of  them,  the  course  of  sin,  in  all  kinds, 
seems  to  be  now  more  fierce,  as  it  were,  to  regain  the  time  lost  in 
that  constrained  forbearance.  So  that  we  see  the  need  of  much 
prayer  to  entreat  his  powerful  hand,  that  can  turn  the  course  of 
Jordan,  that  He  would  work,  not  a  temporary,  but  an  abiding 
change  of  the  course  of  this  land,  and  cause  many  souls  to  look 
upon  Jesus  Christ  and  flow  into  Him,  as  the  word  is  in  Psal. 
xxxiv.  5. 

This  is  their  course,  but  you  run  not  with  them.  The  godly 
are  a  small  and  weak  company,  and  yet,  run  counter  to  the  grand 
torrent  of  the  world,  just  against  them.  And  there  is  a  Spirit 
within  them,  whence  that  their  contrary  motion  flows ;  a  Spirit 
strong  enough  to  maintain  it  in  them,  against  all  the  crowd  and 
combined  course  of  the  ungodly.  Greater  is  He  that  is  in  you, 
than  he  that  is  in  the  world.  1  John  iv.  4.  As  Lot  in  Sodom,  his 
righteous  soul  was  not  carried  with  them,  but  was  vexed  with 
their  ungodly  doings.  There  is,  to  a  believer,  the  example  of 
Christ,  to  set  against  the  example 'of  the  world,  and  the  Spirit  of 
Christ,  against  the  spirit  of  the  world  ;  and  these  are  by  far  the 
more  excellent  and  the  stronger.  Faith  looking  to  Him,  and 
drawing  virtue  from  Him,  makes  the  soul  surmount  all  discour- 
agements and  oppositions.  So,  Heb.  xii.  2  :  Looking  to  Jesus : 
and  that  not  only  as  an  example  worthy  to  oppose  to  all  the 
world's  examples ;  the  saints  were  so,  yet  He  more  than  they  all  j 
but  further,  He  is  the  Author  and  Finisher  of  our  Faith;  and  so 
we  eye  Him,  as  having  endured  the  cross,  and  despised  the  shame, 
and  as  having  sat  down  at  the  right  hand  of  the  throne  of  God, 
not  only  that,  in  doing  so,  we  may  follow  Him  in  that  way,  unto 
that  end,  as  our  Pattern,  but  as  our  Head,  from  whom  we  borrow 
our  strength  so  to  follow  the  Author  and  Finisher  of  our  Faith. 
And  so,  1  John  v.  4 :  This  is  our  victory,  whereby  we  overcome 
the  world,  even  our  faith. 

The  Spirit  of  God  shews  the  Believer  clearly  both  the  baseness 
of  the  ways  of  sin,  and  the  wretched  measure  of  their  end.  That 
Divine  light  discovers  the  fading  and  false  blush  of  the  pleasures 
of  sin,  that  there  is  nothing  under  them  but  true  deformity  and 
rottenness,  which  the  deluded,  gross  world  does  not  see,  but  takes 
the  first  appearance  of  it  for  true  and  solid  beauty,  and  so  is  en- 
amored with  a  painted  strumpet.  And  as  he  sees  the  vileness  of 
9 


98  LEIGHTON'S  SELECT  WORKS* 

that  love  of  sin,  he  sees  the  final  unhappiness  of  it,  that  her  ways 
lead  to  the  chambers  of  death.  Methinks  a  believer  is  as  one 
standing  upon  a  high  tower,  who  sees  the  way  wherein  the  world 
runs,  in  a  valley,  as  an  unavoidable  precipice,  a  steep  edge  hang- 
ing over  the  bottomless  pit,  where  all  that  are  not  reclaimed,  fall 
over  before  they  be  aware ;  this  they,  in  their  low  way,  perceive 
not,  and  therefore  walk  and  run  on  in  the  smooth  pleasures 
and  ease  of  it  towards  their  perdition  ;  but  he  that  sees  the  end, 
will  not  run  icith  them. 

And  as  he  hath,  by  that  light  of  the  Spirit,  this  clear  reason  for 
thinking  on  and  taking  another  course,  so^by  that  Spirit,  he  hath 
a  very  natural  bent  to  a  contrary  motion,  so  that  he  cannot  be  one 
with  them.  That  Spirit  moves  him  upwards  whence  it  came,  and 
makes  that,  in  so  far  as  he  is  renewed,  his  natural  motion. 
Though  he  hath  a  clog  of  flesh  that  cleaves  to  him,  and  so  breeds 
him  some  difficulty,  yet,  in  the  strength  of  that  new  nature,  he 
overcomes  it,  and  goes  on  till  he  attain  his  end  where  all  the  dif- 
ficulty in  the  way  presently  is  over-rewarded  and  forgotten.  This 
makes  amends  for  every  weary  step,  that  every  one  of  those  who 
walk  in  that  way,  shall  appear  in  Zion  before- God.  Psal.  Ixxxiv.  6. 

Their  Opposite  Thoughts  and  Speeches. 

We  have  their  opposite  thoughts  and  speeches  of  each  other. 
They  think  it  strange,  speaking  evil  of  you.  The  Christian  and 
the  carnal  man  are  most  wonderful  to  each  other.  The  one  won- 
ders to  see  the  other  walk  so  strictly,  and  deny  himself  to  those 
carnal  liberties  which  the  most  take,  and  take  for  so  necessary, 
that  they  think  that  they  could  not  live  without  them.  .And  the 
Christian  thinks  it  strange  that  men  should  be  so  bewitched,  and 
still  remain  children  in  the  vanity  of  their  turmoil,  wearying  and 
humoring  themselves  from  morning  to  night,  running  alter  sto- 
ries and  fancies,  ever  busy  doing  nothing  ;  wonders  that  the  de- 
lights of  earth  and  sin  can  so  long  entertain  and  please  men,  and 
persuade  them  to  give  Jesus  Christ  so  many  refusals,  to  turn  from 
their  life  and  happiness,  and  choose  to  be  miserable,  yea,  and  take 
much  pains  to  make  themselves  miserable.  He  knows  the  de- 
pravedness  and  blindness  of  nature  in  this  ;  knows  it  by  himself, 
that  once  he  was  so,  and  therefore  wonders  not  so  much  at  them 
as  they  do  at  him ;  yet,  the  unreasonableness  and  frenzy  of  that 
course  now  appears  to  him  in  so  strong  a  light  that  he  cannot  but 
wonder  at  these  woful  mistakes.  But  the  ungodly  wonder  far 
more  at  him,  not  knowing  the  inward  cause  of  his  different  choice 
and  way.  The  believer,  as  we  said,  is  upon  the  hill ;  he  is  going 
up,  and  looking  back  on  them  in  the  valley,  sees  their  way  tend- 
ing to,  and  ending  in  death,  and  calls  them  to  retire  from  it  as 
loud  as  he  can ;  he  tells  them  the  danger,  but  either  they  hear 
not,  nor  iw^stand  his  language,  or  will  not  believe  him  : 


COMMENTARY    ON    PETER.  99 

finding  present  ease  and  delight  in  their  way,  they  will  not  con- 
sider and  suspect  the  end  of  it,  but  they  judge  him  the  fool  who 
will  not  share  with  them,  and  take  that  way  where  such  multi- 
tudes go,  and  with  such. ease,  and  some  of  them  with  their  train, 
and  horses,  and  coaches,  and  all  their  pomp,  while  he,  and  a  few 
straggling  poor  creatures,  like  him,  are  climbing  up  a  craggy 
steep  hill,  and  will  by  no  means  come  off  from  that  way,  and  par- 
take of  theirs  ;  not  knowing,  or  not  believing  that  at  the  top  of 
that  hill  he  climbs,  is  that  happy  glorious  city  the  new  Jerusalem, 
whereof  he  is  a  citizen,  and  whither  he  is  tending  ;  not  believ- 
ing that  he  knows  the  end  both  of  their  way  and  of  his  own,  and 
therefore  would  reclaim  them  if  he  could,  but  will  by  no  means 
return  unto  them :  as  the  Lord  commanded  the  prophet,  Let  them 
return  unto  thec,  but  return  thou  not  unto  them.  Jer.  xv.  19. 

The  world  thinks  it  strange  that  a  Christian  can  spend  so  much 
time  in  secret  prayer,  not  knowing,  nor  being  able  to  conceive  of 
the  sweetness  of  the  communion  with  God  which  he  attains  in 
that  way.  Yea,  while  he  feels  it  not,  how  sweet  it  is,  beyo.nd  the 
world's  enjoyments,  to  be  but  seeking  after  it,  and  waiting  for  it! 
Oh  the  delight  that  there  is  in  the  bitterest  exercise  of  repentance, 
in  the  very  fears,  much  more  in  the  succeeding  harvest  of  joy  ! 
Incontinentes  vercc  voluptatis  ignari,  says  Aristotle  :  The  intem- 
perate are  strangers  to  true  pleasure.  It  is  strange  unto  a  carnal 
man,  to  see  the  child  of  God  disdain  the  pleasures  of  sin  ;  he 
knows  not  the  higher  and  purer  delights  and  pleasures  that  the 
Christian  is  called  to,  and  of  which  he  hath,  it  may  be,  some  part 
at  present,  but,  however,  the  fulness  of  them  in  assured  hope. 

The  strangeness  of  the  world's  way  to  the  Christian,  and  of  his 
to  it,  though  that  is  somewhat  unnatural,  yet  affects  them  very  dif- 
ferently. He  looks  on  the  deluded  sinner  with  pity,  they  on  him 
with  hate.  Their  part,  which  is  here  expressed,  of  wondering, 
breaks  out  in  reviling  :  they  speak  evil  of  you  ;  and  what  is  their 
voice  ?  What  mean  these  precise  fools  ?  will  they  readily  say. 
What  course  is  this  they  take,  contrary  to  all  the  world  ?  Will 
they  make  a  new  religion,  and  condemn  all  their  honest,  civil 
neighbors  that  are  not  like  them  ?  Ay,  forsooth,  do  all  go  to  hell, 
think  you,  except  you,  and  those  that  follow  your  way  ?  We  are 
for  no  more  than  good-fellowship  and  liberty  ;  and  as  for  so  much 
reading  and  praying,  those  are  but  brain-sick,  melancholy  con- 
ceits :  a  man  may  go  to  heaven  like  his  neighbor,  without  all  this 
ado.  Thus  they  let  fly  at  their  pleasure.  But  this  troubles  not 
the  composed  Christian's  mind  at  all :  while  curs  snarl  and  bark 
about  him,  the  sober  traveller  goes  on  his  way,  and  regards  them 
not.  He  that  is  acquainted  with  the  way  of  holiness,  can  more 
than  endure  the  counter-blasts  and  airs  of  scoffs  and  revilings  ; 
he  accounts  them  his  glory  and  his  riches.  So  Moses  esteemed 
the  reproach  of  Christ,  greater  riches  than  the  treasures  in  Egypt. 


100  LEIGHTON'S  SELECT  WORKS. 

The  Gospel  preached,  and  the  manner  in  which  most  of  us  hear  it. 

How  sounds  it,  to  many  of  us  at  least,  but  as  a  well-contrived 
story,  whose  use  is  to  amuse  us,  and  possibly  delight  us  a  little, 
and  there  is  an  end, — and  indeed  no  end,  for  this  turns  the  most 
serious  and  most  glorious  of  all  messages  into  an  empty  sound. 
If  we  awake,  and  give  it  a  hearing,  it  is  much  :  but  for  anything 
further,  how  few  deeply  beforehand  consider  /I  have  a  dead  heart ; 
therefore  will  I  go  unto  the  word  of  life,  that  it  may  be  quickened. 
It  is  frozen ;  I  will  go  and  lay  it  before  the  warm  beams  of  that 
Sun  which  shines  in  the  Gospel.  My  corruptions  are  mighty  and 
strong,  and  grace,  if  there  be  any  in  my  heart,  is  exceeding  weak; 
but  there  is  in  the  Gospel  a  power  to  weaken  and  kill  sin,  and  to 
strengthen  grace,  and  this  being  the  intent  of  my  wise  God  in  ap- 
pointing it,  it  shall  be  my  desire  and  purpose  in  resorting  to  it,  to 
find  it  to  me  according  to  His  gracious  design  ;  to  have  faith  in 
my  Christ,  the  fountain  of  my  life,  more  strengthened,  and  made 
more  active  in  drawing  from  him  ;  to  have  my  heart  more  refined 
and  spiritualized,  and  to  have  the  sluice  of  repentance  opened, 
and  my  affections  to  Divine  things  enlarged,  more  hatred  of  sin, 
and  more  love  of  God  and  communion  with  Him. 

Ask  yourselves  concerning  former  times;  and,  to  take  your- 
selves even  now,  inquire  within,  Why  came  I  hither  this  day  ? 
What  had  I  in  mine  eye  and  desires  this  morning  ere  I  came 
forth,  and  in  my  way  as  I  was  coming  ?  Did  I  seriously  propound 
an  end,  or  not ;  and  what  was  my  end  1  Nor  doth  the  mere  cus- 
tom of  mentioning  this  in  prayer,  satisfy  the  question  ;  for  this,  as 
other  such  things  usually  do  in  our  hand,  may  turn  to  a  lifeless  form, 
and  have  no  heat  of  spiritual  affection,  none  of  David's  panting 
and  breathing  after  God  in  his  ordinances ;  such  desires  as  will 
not  be  stilled  without  a  measure  of  attainment,  as  the  child's 
desire  of  the  breast,  as  our  Apostle  resembles  it,  chap.  ii.  v.  1. 

And  then  again,  being  returned  home,  reflect  on  your  hearts  : 
Much  hath  been  heard,  but  is  there  any  thing  done  by  it  ?  Have 
I  gained  my  point  1  It  was  not  simply  to  pass  a  little  time  that  I 
went,  or  to  pass  it  with  delight  in  hearing,  rejoicing  in  that  ligk*, 
as  they  did  in  St.  John  Baptist's  for  a  season,  as  long  as  the  hour 
lasts.  It  was  not  to  have  my  ear  pleased,  but  my  heart  changed  ; 
not  to  learn  some  new  notions,  and  carry  them  cold  in  my  head, 
but  to  be  quickened,  and  purified,  and  renewed  in  the  spirit  of  my 
mind.  Is  this  done  1  Think  I  now  with  greater  esteem  of  Christ, 
and  the  life  of  faith,  and  the  happiness  of  a  Christian  ?  And 
are  such  thoughts  solid  and  abiding  with  me  1  What  sin  have  I 
left  behind  ?  What  grace  of  the  Spirit  have  I  brought  home  1 
Or  what  new  degree,  or,  at  least,  new  desire  of  it,  a  living  desire, 
that  will  follow  its  point  ?  Oh  !  this  were  good  repetition. 


COMMENTARY   ON    PETER.  101 


It  is  a  strange  folly  in  multitudes  of  us,  to  set  ourselves  no  mark, 
to  propound  no  end  in  the  hearing  of  the  Gospel.  The  merchant 
sails,  not  merely  that  he  may  sail,  but  for  traffic,  and  traffics  that 
he  may  be  rich.  The  husbandman  plows  not  merely  to  keep  him- 
self busy  with  no  further  end,  but  plows  that  he  may  sow,  and 
sows  that  he  may  reap  with  advantage.  And  shall  we  do  the 
most  excellent  and  fruitful  work  fruitlessly,  hear  only  to  hear,  and 
look  no  farther  ?  This  is  indeed  a  great  vanity,  and  a  great  mis- 
ery, to  lose  that  labor,  and  gain  nothing  by  it,  which  duly  used, 
would  be  of  all  others  most  advantageous  and  gainful :  and  yet 
all  meetings  are  full  of  this  !  — 

JVoio  is  the  accepted  Time,  To-day  the  day  of  Salvation. 

This  is  our  season  of  enjoying  the  sweetness  of  the  Gospel. 
Others  heard  it  before  us  in  the  places  which  now  we  fill ;  and  now 
they  are  removed,  and  we  must  remove  shortly,  and  leave  our  pla- 
ces to  others,  to  speak  and  hear  in.  It  is  high  time  we  were  con- 
sidering what  we  do  here,  to  what  end  we  speak  and  hear ;  high 
time  to  lay  hold  on  that  salvation  which  is  held  forth  unto  us,  and 
that  we  may  lay  hold  on  it,  to  let  go  our  hold  of  sin  and  those  per- 
ishing things  that  we  hold  so  firm,  and  cleave  so  fast  to.  Do  they 
that  are  dead,'who  heard  and  obeyed  the  Gospel,  now  repent  of  their 
repentance  and  mortifying  of  the  flesh  1  Or  rather,  do  they  not 
think  ten  thousand  times  more  pains,  were  it  for  many  ages,  all 
too  little  for  a  moment  of  that  which  now  they  enjoy,  and  shall 
enjoy  to  eternity  1  And  they  that  are  dead,  who  heard  the  Gos- 
pel and  slighted  it,  if  such  a  thing  might  be,  what  would  they  give 
for  one  of  those  opportunities  which  now  we  daily  have,  and 
daily  lose,  and  have  no  fruit  or  esteem  of  them !  You  have 
lately  seen,  at  least  many  of  you,  and  you  that  shifted  the 
sight,  have  heard  of  numbers,  cut  off  in  a  little  time,  whole  fam- 
ilies swept  away  by  the  late  stroke  of  God's  hand,*  many  of  which 
did  think  no  other  but  that  they  might  have  still  been  with  you 
here  in  this  place  and  exercise,  at  this  time,  and  many  years  after 
this.  And  yet,  who  hath  laid  to  heart  the  lengthening  out  of  his 
day,  and  considered  it  more  as  an  opportunity  of  securing  that 
higher  and  happier  life,  than  as  a  little  protracting  of  this  wretched 
life,  which  is  hastening  to  an  end  ?  Oh  !  therefore  be  entreated 
to-day,  while  it  is  called  To-day,  not  to  harden  your  hearts. 
Though  the  pestilence  doth  not  now  affright  you  so,  yet,  that 
standing  mortality,  and  the  decay  of  these  earthern  lodges,  tells 
us  that  shortly  we  shall  cease  to  preach  and  hear  this  Gospel. 
Did  we  consider,  it  would  excite  us  to  a  more  earnest  search  after 
our  evidences  of  that  eternal  life  that  is  set  before  us  in  the  Gos- 
pel ;  and  we  should  seek  them  in  the  characters  of  that  spiritual 

*  A.  D  1665. 
*9 


I(h2  LEIGHTOiV's    SELECT    WORKS. 

life  which  is  the  beginning  of  eternal  life  within  us,  and  is  wrought 
by  the  Gospel  in  all  the  heirs  of  salvation. 

Think  therefore  wisely  of  these  two  things,  of  what  is  the 
proper  end  of  the  Gospel,  and  of  the  approaching  end  of  thy  days ; 
and  let  thy  certainty  of  this  latter,  drive  thee  to  seek  more  cer- 
tainty of  the  former,  that  thou  mayest  partake  of  it :  and  then, 
this  again  will  make  the  thoughts  of  the  other  sweet  to  thee.  That 
visage  of  death,  that  is  so  terrible  to  unchanged  sinners,  shall  be 
amiable  to  thine  eye.  Having  found  a  life  in  the  Gospel  as  hap- 
py and  lasting  as  this  is  miserable  and  vanishing,  and  seeing  the 
perfection  of  that  life  on  the  other  side  of  death,  thou  wilt  long 
for  the  passage. 

Be  more  serious  in  this  matter  of  daily  hearing  the  Gospel. 
Consider  why  it  is  sent  to  thee,  and  what  it  brings,  and  think — It 
is  too  long  I  have  slighted  its  message,  and  many  who  have  done 
so  are  cut  off,  and  shall  hear  it  no  more ;  I  have  it  once  more  in- 
viting me,  and  to  me  this  may  be  the  last  invitation.  And  in 
these  thoughts,  ere  you  come,  bow  your  knee  to  the  Father  of 
Spirits,  that  this  one  thing  may  be  granted  you,  that  your  souls 
may  find  at  length  the  lively  and  mighty  power  of  his  Spirit  upon 
yours,  in  the  hearing  of  this  Gospel,  that  you  may  be  judged  ac- 
cording to  men  in  the  flesh,  but  live  according  to  God  in  the  Spirit. 

Means  of  knowing  whether  we  are  Christians  or  not. 

Now,  if  this  life  be  in  thee,  it  will  act.  All  life  is  in  motion, 
and  is  called  an  act,  but  most  active  of  all  is  this  most  excellent,  and, 
as  I  may  call  it,  most  lively  life.  It  will  be  moving  towards  God, 
often  seeking  to  Him,  making  still  towards  Him  as  its  principle 
and  fountain,  exerting  itself  in  holy  and  affectionate  thoughts  of 
Him  ;  sometimes  on  one  of  His  sweet  attributes,  sometimes  on 
another,  as  the  bee  amongst  the  flowers.  And  as  it  will  thus  act 
within,  so  it  will  be  outwardly  laying  hold  on  all  occasions,  yea, 
seeking  out  ways  and  opportunities  to  be  serviceable  to  thy  Lord  ; 
employing  all  for  Him,  commending  and  extolling  His  goodness, 
doing  and  suffering  cheerfully  for  Him,  laying  out  the  strength  of 
desires,  and  parts,  and  means,  in  thy  station,  to  gain  Him  glory. 
If  thou  be  alone,  then  not  esteeming  thyself  alone,  but  with  Him, 
seeking  to  know  more  of  Him,  and  to  be  made  more  like  Him. 
If  in  company,  then  casfing  about  how  to  bring  His  name  into 
esteem,  and  to  draw  others  to  a  love  of  religion  and  holiness  by 
speeches,  as  it  may  be  fit,  and  most  by  the  true  behavior  of  thy 
carriage  ; — tender  over  the  souls  of  others,  to  do  them  good  to 
thy  utmost ;  thinking,  each  day,  an  hour  lost  when  thou  art  not 
busy  for  the  honor  and  advantage  of  Him  to  whom  thou  now  liv- 
est ; — thinking  in  the  morning,  Now  what  may  I  do  this  day  for 
my  God  ?  How  may  I  most  please  and  glorify  Him,  and  use  my 


COMMENTARY    ON    PETER.  103 


strength,  and  wit,  and  my  whole  self,  as  not  mine,  but  Hi*  ?  And 
then,  in  the  evening,  reflecting,  O  Lord,  have  I  seconded  these 
thoughts  in  reality  1  What  glory  hast  thou  had  by  me  this  day  ? 
Whither  went  my  thoughts  and  endeavors?  What  busied  them 
most  ?  Have  I  been  much  with  God  ?  Have  t  adorned  the  Gos- 
pel in  my  converse  with  others? — And  if  thou  findest  any  thing 
done  this  way,  this  life  will  engage  thee  to  bless  and  acknowledge 
Him,  the  spring  and  worker  of  it.  If  thou  hast  stepped  aside, 
were  it  but  to  an  appearance  of  evil,  or  if  any  fit  season  of  good 
hath  escaped  thee  unprofitably,  it  will  lead  thee  to  check  thyself, 
and  to  be  grieved  for  thy  sloth  and  coldness,  and  to  see  if  more 
love  would  not  beget  more  diligence. 

Try  it  by  sympathy  and  antipathy,  which  follow  the  nature  of 
things ;  as  we  see  in  some  plants  and  creatures  that  cannot  grow, 
cannot  agree  together,  and  others  that  do  favor  and  benefit  mutu- 
ally. If  thy  soul  hath  an  aversion  and  reluctancy  against  what- 
ever is  contrary  to  holiness,  it  is  an  evidence  of  this  new  nature 
and  life  ;  thy  heart  rises  against  wicked  ways  and  speeches,  oaths 
and  cursings,  and  rotten  communication  ;  yea,  thou  canst  not  en- 
dure unworthy  discourses,  wherein  most  spend  their  time ;  thou 
findest  no  relish  in  the  unsavory  societies  of  such  as  know  not 
God,  canst  not  sit  with  vain  persons,  but  findest  a  delight  in  those 
who  have  the  image  of  God  upon  them,  such  as  partake  of  that 
Divine  life,  and  carry  the  evidences  of  it  in  their  carriage.  David 
did  not  disdain  the  fellowship  of  the  saints,  and  that  it  was  no  dis- 
paragement to  him  is  implied  in  the  name  he  gives  them,  Psal.  xvi. 
2,  the  excellent  ones,  the  magnific  or  noble,  adiri :  that  word  is 
taken  from  one  that  signifies  a  robe  or  noble  garment,  adereth, 
toga  magnifica;  so  he  thought  them  nobles  and  kings  as  well  as 
he  ;  they  had  robes  royal,  and  therefore  were  fit  companions  of 
kings.  A  spiritual  eye  looks  upon  spiritual  dignity,  and  esteems 
and  loves  them  who  are  born  of  God,  how  low  soever  be  their 
natural  birth  and  breeding.  The  sons  of  God  have  of  His  Spirit 
in  them,  and  are  born  to  the  same  inheritance,  where  all  shall 
have  enough,  and  they  are  tending  homewards  by  the  conduct  of 
the  same  Spirit  that  is  in  them  ;  so  that  there  must  be  amongst 
them  a  real  complacency  and  delight  in  one  another. 

And  then,  consider  the  temper  of  thy  heart  towards  spiritual 
things,  the  word  and  ordinances  of  God  whether  thou  dost  esteem 
highly  of  them,  and  delight  in  them ;  whether  there  be  compli- 
ance of  the  heart  with  Divine  truths,  something  in  thee,  that  suits 
and  sides  with  them  against  thy  corruptions ;  whether  in  thy 
affliction  thou  seekest  riot  to  the  puddles  of  earthly  comforts,  but 
hast  thy  recourse  to  the  sweet  crystal  streams  of  the  Divine  prom- 
ises, and  findest  refreshment  in  them.  It  may  be,  at  some  times,  in 
a  spiritual  distemper,  holy  exercises  and  ordinances  will  not  have 
their  present  sensible  sweetness  to  a  Christian,  that  he  desires  ; 


104  LEIGHTON'S  SELECT  WORKS. 

and  some  will  for  a  long  time  lie  under  dry  ness  and  deadness  this 
way  ;  yet,  there  is  here  an  evidence  of  this  spiritual  life,  thatthou 
stayest  by  the  Lord  and  reliest  on  Him,  and  wilt  not  leave  these 
holy  means,  how  sapless  soever  to  thy  sense  for  the  present.  Thou 
findest  for  a  long  time  little  sweetness  in  prayer,  yet  thou  prayest 
still,  and,  when  thou  canst  say  nothing,  yet  otferestat  it,  and  look- 
est  towards  Christ  thy  life.  Thou  dost  not  turn  away  from  these 
things  to  seek  consolation  elsewhere,  but  as  thou  knowest  that  life 
is  in  Christ,  thou  wilt  stay  till  He  refresh  thee  with  new  and  lively 
influence.  It  is  not  any  where  but  in  Him  ;  as  St.  Peter  said, 
Lord,  whither  should  we  go  1  Thou  hast  the  words  of  eternal  life. 
John  vi.  68. 

Consider  with  thyself,  whether  thou  hast  any  knowledge  of  the 
growth  or  deficiencies  of  this  spiritual  life ;  for  it  is  here  but  be- 
gun, and  breathes  in  an  air  contrary  to  it,  and  lodges  in  a  house 
that  often  smokes  and  darkens  it.  Canst  thou  go  on  in  formal 
performances,  from  one  year  to  another,  and  make  no  advance- 
ment in  the  inward  exercises  of  grace,  and  restest  thou  content 
with  that  1  It  is  no  good  sign.  But  art  thou  either  gaining  vic- 
tories over  sin,  and  further  strength  of  faith  and  love,  and  other 
graces,  or,  at  least,  art  thou  earnestly  seeking  these,  and  bewailing 
thy  wants  and  disappointments  of  this  kind  1  Then  thou  livest.  At 
the  worst,  wouldest  thou  rather  grow  this  way,  be  farther  off  from 
sin,  and  nearer  to  God,  than  grow  in  thy  estate,  or  credit  or  honors  1 
Esteemest  thou  more  highly  of  grace  than  of  the  whole  world  ? 
There  is  life  at  the  root ;  although  thou  findest  not  that  flourish- 
ing thou  desirest ;  yet,  the  desire  of  it  is  life  in  thee.  And,  if 
growing  this  way  art  thou  content,  whatsoever  is  thy  outward  es- 
tate 1  Canst  thou  solace  thyself  in  the  love  and  goodness  of  thy 
God,  though  the  world  frown  on  thee?  Art  thou  unable  to  take 
comfort  in  the  smiles  of  the  world,  when  His  face  is  hid  ?  This 
tells  thee  thou  livest,  and  that  He  is  thy  life. 

Although  many  Christians  have  nc«t  so  much  sensible  joy,  yet 
they  account  spiritual  joy  and  the  light  of  God's  countenance  the 
only  true  joy,  and  all  other  without  it,  madness  ;  and  they  cry,  and 
sigh,  and  wait  for  it.  Meanwhile,  not  only  duty  and  the  hopes  of 
attaining  a  better  state  in  religion,  but  even  love  to  God,  makes 
them  to  do  so,  to  serve,  and  please,  and  glorify  him  to  their  utmost. 
And  this  is  not  a  dead  resting  without  God,  but  it  is  a  stable  com- 
pliance with  His  will  in  the  highest  point ;  waiting  for  Him,  and 
living  by  faith,  which  is  most  acceptable  to  Him.  In  a  word, 
whether  in  sensible  comfort  or  without  it,  still,  this  is  the  fixed 
thought  of  a  believing  soul.  It  is  good  for  me  to  draw  nigh  to 
God,  Psalm  Ixxiii.  28  ; — only  good ;  and  it  will  not  live  in  a  will- 
ing estrangedness  from  Him,  what  way  soever  He  be  pleased 
to  deal  with  it. 


COMMENTARY    ON    PETER.  105 

Means  of  Increasing  in  Grace. 

Now,  for  the  entertaining  and  strengthening  of  this  life,  which 
is  the  great  business  and  care  of  all  that  have  it, — 

1st.  Beware  of  omitting  and  interrupting  those  spiritual  means, 
which  do  provide  it  and  nourish  it.  Little  neglects  of  that  kind 
will  draw  on  greater,  and  great  neglects  will  make  great  abate- 
ments of  vigor  and  liveliness.  Take  heed  of  using  holy  things 
coldly  and  lazily,  without  affection  :  that  will  make  them  fruit- 
less, and  our  life  will  not  be  advantaged  by  them,  unless  they  be 
used  in  a  lively  way.  Be  active  in  all  good  within  thy  reach :  as 
this  is  a  sign  of  the  spiritual  life,  so  it  is  a  helper  and  friend  to  it. 
A  slothful,  unstirring  life,  will  make  a  sickly,  unhealthful  life. 
Motion  purifies  and  sharpens  the  spirits,  and  makes  men  robust 
and  vigorous. 

2ndly.  Beware  of  admitting  a  correspondence  with  any  sin  ; 
yea,  do  not  so  much  as  discourse  familiarly  with  it,  or  look  kindly 
toward  it;  for  that  will  undoubtedly  cast  a  damp  upon  thy  spirit, 
and  diminish  thy  graces  at  least,  and  will  obstruct  thy  commun- 
ion with  God.  Thou  knowest  (thou  who  hast  any  knowledge  of 
this  life)  that  thou  canst  not  go  to  Him  with  that  sweet  freedom 
thou  wert.wont,  after  thou  has  been  but  tempering  or  parleying 
with  any  of  thy  old  loves.  Oh  !  do  not  make  so  foolish  a  bargain, 
as  to  prejudice  the  least  of  thy  spiritual  comforts,  for  the  greatest 
and  longest  continued  enjoyments  of  sin,  which  are  base  and  but 
for  a  season. 

But  wouldst  thou  grow  upwards  in  this  life  ?  3dly,  Have  much 
recourse  to  Jesus  Christ  thy  head,  the  spring  from  whom  flow  the  an- 
imal spirits  that  quicken  thy  soul.  Wouldest  thou  know  more  of 
God  ?  He  it  is  who  reveals  the  Father,  and  reveals  Him  as  His  Fa- 
ther, and,  in  Him,  thy  Father ;  and  that  is  the  sweet  notion  of 
God.  Wouldest  thou  overcome  thy  lusts  further.  Our  victory  is  in 
Him.  Apply  His  conquest ;  \Ve  are  more  than  conquerors 
through  him  that  loved  us.  Rom.  viii.  37.  Wouldst  thou  be  more 
replenished  with  graces  and  spiritual  affections?  His  fullness  is, 
for  that  use,  open  to  us ;  there  is  life,  and  more  life,  in  Him,  and 
for  us.  This  was  His  business  here.  He  came,  that  we  might 
have  life,  and  might  have  it  more  abundantly.  John  x.  10. 

Prayer. 

Truly,  to  speak  and  to  hear  of  this  duty  often,  were  our  hearts 
truly  and  entirely  acquainted  with  it,  would  have  still  new  sweet- 
ness and  usefulness  in  it.  Oh,  how  great  were  the  advantage  of 
that  lively  knowledge  of  it,  beyond  the  exactest  skill  in  defining 
it,  and  in  discoursing  on  the  heads  of  doctrine  concerning  it ! 

Prayer  is  not  a  smooth  expression,  or  a  well-contrived  form  of 


106 

words;  not  the  product  of  a  ready  memory,  or  of  a  rich  inven- 
tion exerting  itself  in  the  performance.  These  may  draw  a  neat 
picture  of  it,  but  still,  the  life  is  wanting.  The  motion  of  the 
heart  God-wards,  holy  and  divine  affection,  makes  prayer  real, 
and  lively,  and  acceptable  to  ihe  Living  God,  to  whom  it  is  pre- 
sented ;  the  pouring  out  of  thy  heart  to  Him  who  made  it,  and 
therefore  hears  it,  and  understands  what  it  speaks,  and  how  it  is 
moved  and  affected  in  calling  on  Him.  It  is  not  the  gilded  paper 
and  good  writing  of  a  petition,  that  prevails  with  a  king,  but  the 
moving  sense  of  it.  And  to  that  King  who  discerns  the  heart,  heart- 
sense  is  the  sense  of  all,  and  that  which  only  He  regards :  He 
listens  to  hear  what  that  speaks,  and  takes  all  as  nothing  where 
that  is  silent.  All  other  excellence  in  Prayer,  is  but  the  outside 
and  fashion  of  it ;  this  is  the  life  of  it. 

Prayer  Strengthens  all  the  Christian  Graces. 

All  the  graces  of  the  Spirit  are,  in  Prayer,  stirred  and  exercis- 
ed, and,  by  exercise,  strengthened  and  increased  ;  Faith,  in  ap- 
plying the  Divine  promises,  which  are  the  very  ground  that  the 
soul  goes  upon  to  God,  Hope  looking  out  to  their  performance, 
and  Love  particularly  expressing  itself  in  that  sweet  converse, 
and  delighting  in  it,  as  love  doth  in  the  company  of  the  person 
beloved,  thinking  all  hours  too  short  in  speaking  with  Him.  Oh, 
how  the  soul  is  refreshed  with  freedom  of  speech  with  its  beloved 
Lord  !  And  as  it  delights  in  that,  so  it  is  continually  advanced 
and  grows  by  each  meeting  and  conference,  beholding  the  excel- 
lency of  God,  and  relishing  the  pure  and  sublime  pleasures  that 
are  to  be  found  in  near  communion  with  Him.  Looking  upon 
the  Father  in  the  face  of  Christ,  and  using  Him  as  a  Mediator  in 
prayer,  as  still  it  must,  it  is  drawn  to  further  admiration  of  that 
bottomless  love,  which  found  out  that  way  of  agreement,  that  new 
and  living  way  of  our  access,  when  all  was  shut  up,  and  we  must 
otherwise  have  been  shut  out  forever.  And  then,  the  affectionate 
expressions  of  that  reflex  love,  seeking  to  find  that  vent  in  prayer, 
do  kindle  higher,  and  being  as  it  were  fanned  and  blown  up,  rise 
to  a  greater,  and  higher,  and  purer  flame,  and  so  tend  upwards 
the  more  strongly.  David,  as  he  doth  profess  his  love  to  God  in 
prayer,  in  his  Psalms,  so  no  doubt  it  grew  in  the  expressing  ; 
will  love  thee,  O  Lord  my  strength,  Psal.  xviii.  1.  And  in  Psal. 
cxvi.  1,  he  doth  raise  an  incentive  of  love  out  of  this  very  consid- 
eration of  the  correspondence  of  prayer — Hove  the  Lord  because 
he  hath  heard ;  and  he  resolves  thereafter  upon  persistance  in  thai 
course, — therefore  will  I  call  upon  Him  as  long  as  I  live.  And  as 
the  graces  of  the  Spirit  are  advanced  in  prayer  by  their  actings,  so 
for  this  further  reason,  because  prayer  sets  the  soul  particularly 
near  unto  God  in  Jesus  Christ.  It  is  then  in  His  presence,  and  be- 


COMMENTARY    ON    PETER.  107 

ing  much  with  God  in  this  way,  it  is  powerfully  assimilated  to  Him 
by  converse  with  Him  ;  as  we  readily  contract  their  habits  with 
whom  we  have  much  intercourse,  especially  if  they  be  such  as  we 
singularly  love  and  respect.  Thus  the  soul  is  moulded  further  to 
the  likeness  of  God,  is  stamped  with  clearer  characters  of  Him, 
by  being  much  with  Him,  becomes  more  like  God,  more  holy  and 
spiritual,  and,  like  Moses,  brings  back  a  bright  shining  from  the 
mount. 

Prayer  is  the  appointed  Means  by  which  we  receive  the  Blessing. 

And  not  only  thus,  by  a  natural  influence,  doth  Prayer  work 
this  advantage,  but  even  by  a  federal  efficacy,  suing  for,  and  upon 
suit  obtaining,  supplies  of  grace  as  the  chief  good,  and  besides, 
all  other  needful  mercies.  It  is  a  real  means  of  receiving.  What- 
soever you  shall  ask,  that  will  I  do,  says  our  Saviour.  John  xiv. 
13.  God  having  established  this  intercourse,  has  engaged  His 
truth  and  goodness  in  it,  that  if  they  call  on  Him,  they  shall  be 
heard  and  answered.  If  they  prepare  the  heart  to  call,  he  will  in- 
cline His  ear  to  hear.  Our  Saviour  hath  assured  us,  that  we  may 
build  upon  his  goodness,  upon  the  affection  of  a  father  in  Him  ; 
He  will  give  good  things  to  them  that  ask,  says  one  Evangelist, 
(Matt.  vii.  11,)  give  them  the  Holy  Spirit  to  them  that  ask  Him, 
says  another,  (Luke  xi.  13,)  as  being  the  good  indeed,  the  highest 
of  gifts  and  the  sum  of  all  good  things,  and  that  for  which  His 
children  are  most  earnest  supplicants.  Prayer  for  grace  doth,  as 
it  were,  set  the  mouth  of  the  soul  to  the  spring,  draws  from  Jesus 
Christ,  and  is  replenished  out  of  his  fulness,  thirsting  after  it,  and 
drawing  from  it  that  way. 

And  for  this  reason  it  is  that  our  Saviour,  and  from  him,  and 
according  to  his  example,  the  Apostles,  recommend  prayer  so 
much.  Watch  and  pray,  says  our  Saviour,  Matt.  xxvi.  41  ;  and 
St.  Paul,  Pray  continually,  1  Thess.  v.  17.  And  our  Apostle 
here  particularly  specifies  this,  as  the  grand  means  of  attaining 
that  conformity  with  Christ  which  he  presses  :  this  is  the  highway 
to  it,  Be  sober  and  watch  unto  prayer.  He  that  is  much  in  prayer, 
shall  grow  rich  in  grace.  He  shall  thrive  and  increase  most,  who 
is  busiest  in  this,  which  is  our  very  traffic  with  heaven,  and  fetches 
the  most  precious  commodities  thence.  He  who  sends  oftenest 
out  these  ships  of  desire,  who  makes  the  most  voyages  to  that  land 
of  spices  and  pearls,  shall  be  sure  to  improve  his  stock  most,  and 
have  most  of  heaven  upon  earth. 

But  the  true  art  of  this  trading  is  very  rare.  Every  trade  hath 
something  wherein  the  skill  of  it  lies;  but  this  is  deep  and  super- 
natural, is  not  reached  by  human  industry.  Industry  is  to  be 
used  in  it ;  but  we  must  know  the  faculty  of  it  comes  from  above, 
that  Spirit  of  prayer  without  which,  learning,  and  wit,  and  reli- 


108  LEIGHTON'S  SELECT  WORKS. 

gious  breeding,  can  do  nothing.  Therefore,  this  is  to  be  our 
prayer  often,  our  great  suit,  for  the  spirit  of  prayer,  that  we  may 
speak  the  language  of  the  sons  of  God  by  the  Spirit  of  God,  which 
alone  teaches  the  heart  to  pronounce  aright  those  things  that  the 
tongue  of  many  hypocrites  can  articulate  well  to  man's  ear.  Only 
the  children,  in  that  right  strain  that  takes  Him,  call  God  their 
Father,  and  cry  unto  Him  as  their  Father  ;  and  therefore,  many 
a  poor  unlettered  Christian  far  outstrips  your  school-rabbies  in  this 
faculty,  because  it  is  not  effectually  taught  in  those  lower  acade- 
mies. They  must  be  in  God's  own  school,  children  of  His  house, 
who  speak  this  language.  Men  may  give  spiritual  rules  and  di- 
rections in  this,  and  such  as  may  be  useful,  drawn  from  the  word 
that  furnishes  us  with  all  needful  precepts :  but  you  have  still  to 
bring  these  into  the  seat  of  this  faculty  of  prayer,  the  heart,  and 
stamp  them  upon  it,  and  so  to  teach  it  to  pray,  without  which 
there  is  no  prayer.  This  is  the  prerogative  royal  of  Him  who 
framed  the  heart  of  man  within  him. 

But  for  advancing  in  this,  and  growing  more  skilful  in  it,  Prayer 
is,  with  continual  dependence  on  the  Spirit,  to  be  much  used. 
Praying  much,  thou  shalt  be  blest  with  much  faculty  for  it.  So 
then,  askest  thou,  What  shall  I  do  that  I  may  learn  to  pray  ? 
There  be  things  here  to  be  considered,  which  are  expressed  as 
serving  this  end ;  but  for  the  present  take  this,  and  chiefly  this, 
By  praying,  thou  shalt  learn  to  pray. — Thou  shalt  both  obtain 
more  of  the  Spirit,  and  find  more  of  the  cheerful  working  of  it  in 
in  prayer,  when  thou  puttest  it  often  to  that  work  for  which  it  is 
received,  and  wherein  it  takes  delight.  And,  as  both  advantag- 
ing all  other  graces  and  promoting  the  grace  of  prayer  itself,  this 
frequency  and  abounding  in  prayer  is  here  very  clearly  intended, 
in  that  the  Apostle  makes  it  as  the  main  of  the  work  we  have 
to  do,  and  and  would  have  us  keep  our  hearts  in  a  constant  apt- 
ness for  it :  Be  sober  and  watch — to  what  end  1 — unto  prayer. 

Christian  Sobriety. 

They  that  have  no  better,  must  make  the  best  they  can  of  car- 
nal delights.  It  is  no  wonder  they  take  as  large  a  share  of  them 
as  they  can  bear,  and  sometimes  more.  But  the  Christian  is  call- 
ed to  a  more  excellent  state  and  higher  pleasures  ;  so  that  he  may 
behold  men  glutting  themselves  with  these  base  things,  and  be  as 
little  moved  to  share  with  them,  as  men  are  taken  with  the  pleas- 
ure a  swine  hath  in  wallowing  in  the  mire. 

It  becomes  the  heirs  of  heaven  to  be  far  above  the  love  of  the 
earth,  and  in  the  necessary  use  of  any  earthly  things,  still  to  keep 
within  the  due  measure  of  their  use,  and  to  keep  their  hearts 
wholly  disengaged  from  an  excessive  affection  to  them.  This  is 
the  Sobriety  to  which  we  are  here  exhorted. 


COMMENTARY    ON    PETER.  109 

It  is  true,  that  in  the  most  common  sense  of  the  word,  it  is  very 
commendable,  and  it  is  fit  to  be  so  considered  by  a  Christian, 
that  he  flee  gross  intemperance,  as  a  thing  most  contrary  to  his 
condition  and  holy  calling,  and  wholly  inconsistent  with  the  spirit- 
ual temper  of  a  renewed  mind,  with  those  exercises  to  which  it  is 
called,  and  with  its  progress  in  its  way  homewards.  It  is  a  most 
unseemly  sight,  to  behold  one  simply  by  outward  profession  a 
Christian,  overtaken  with  surfei.ting  and  drunkenness,  much  more, 

fiven  to  the  vile  custom  of  it.     All  sensual  delights,  even  the 
Ithy  lust  of  uncleanness,  go  under  the  common  name  of  insobri- 
ety, intemperance,  and  they  all  degrade  and  destroy  the  noble  soul, 
being  unworthy  of  a  man,  much  more  of  a  Christian ;  and  the  con- 
tempt of  them  preserves  the  soul  and  elevates  it. 

But  the  Sobriety  here  recommended,  though  it  takes  in  that 
too  yet  reaches  farther  than  temperance  in  meat  and  drink.  It  is 
the  spiritual  temperance  of  a  Christian  mind  in  all  earthly  things, 
as  our  Saviour  joins  these  together,  Luke  xxi.  34,  surfeiting,  and 
drunkenness,  and  cares  of  this  life  :  and  under  the  cares  are  com- 
prehended all  the  excessive  desires  and  delights  of  this  life,  which 
cannot  be  followed  and  attended  without  distempered  carefulness. 
Many  who  are  sober  men  and  of  temperate  diet,  yet  are  spirit- 
ually intemperate,  drunk  with  pride,  or  covetousness,  or  passions  ; 
drunk  with  self-love  and  love  of  their  pleasures  and  ease,  with  love 
of  the  world  and  the  things  of  it,  which  cannot  consist  with  the  love 
of  God,  as  St.  John  tells  us,  1  John  ii.  15 ;  drunk  with  the  inordi- 
nate, unlawful  love  even  of  their  lawful  calling  and  the  lawful  gain 
they  pursue  by  it.  Their  hearts  are  still  going  after  it,  and  so, 
reeling  to  and  fro,  never  fixed  on  God  and  heavenly  things,  but 
either  hurried  up  arid  down  with  incessant  business,  or,  if  some- 
times at  ease,  it  is  as  the  ease  of  a  drunken  man,  not  composed  to 
better  and  wiser  thoughts,  but  falling  into  a  dead  sleep,  contrary  to 
the  watching  here  joined  with  sobriety. 

Christian  Watchfulness. 

I  There  is  a  Christian  rule  to  be  observed  in  the  very  moderating 
of  bodily  sleep,  and  that  particularly  for  the  interest  of  prayer; 
but  watching,  as  well  as  sobriety,  here,  implies  chiefly  the  spirit- 
ual circumspectness  and  vigilancy  of  the  mind,  in  a  wary,  waking 
posture,  that  it  be  not  surprised  by  the  assaults  or  sleights  of  Satan, 
by  the  World,  nor  by  its  nearest  and  most  deceiving  enemy,  the 
corruption  that  dwells  within,  which  being  so  near,  doth  most 
readily  watch  unperceived  advantages,  and  easily  circumvent  us. 
Heb.  xii.  1.  The  soul  of  a  Christian  being  surrounded  with  ene- 
mies, both  of  so  great  power  and  wrath,  and  so  watchful  to  undo 
it,  should  it  not  be  watchful  for  its  own  safety,  and  live  in  a  mili- 
tary vigilancy  continually,  keeping  constant  watch  and  sentinel, 
10 


110  LEIGHTON'S  SELECT  WORKS. 

and  suffering  nothing  to  pass  that  may  carry  the  least  suspicion  of 
danger  ?  Should  he  not  be  distrustful  and  jealous  of  all  the  mo- 
tions of  his  own  heart,  and  the  smilings  of  the  world?  And  in 
relation  to  these,  it  will  be  a  wise  course  to  take  that  word  as  a 
good  caveat,  Be  watchful,  and  remember  to  mistrust.  Under  the 
garment  of  some  harmless  pleasure,  or  some  lawful  liberties,  may 
be  conveyed  into  thy  soul  some  thief  or  traitor,  that  will  either  be- 
tray thee  to  the  enemy,  or  at  least  pilfer  and  steal  of  the  most  pre- 
cious things  thou  hast./  Do  we  not  by  experience  find,  how  easily 
our  foolish  hearts  are  seduced  and  deceived,  and  therefore  apt  to 
deceive  themselves  1  And  by  things  that  seem  to  have  no  evil  in 
them,  they  are  yet  drawn  from  the  height  of  affection  to  their  Su- 
preme Good,  and  from  communion  with  God,  and  study  to  please 
Him  ;  which  should  not  be  intermitted,  for  then  it  will  abate, 
whereas  it  ought  still  to  be  growing. 

The  mutual  relation  of  Sobriety,  Watchfulness,  and  Prayer  ;  and  the  profita- 
bleness of  being  incessant  in  Prayer. 

The  mutual  relation  of  these  duties  is  clear  :  they  are  each  of 
them  assistant  and  helpful  to  the  other,  and  are  in  their  nature  in- 
separably linked  together,  as  they  are  here  in  the  words  of  the 
Apostle  ;  Sobriety,  the  friend  of  watchfulness,  and  prayer,  of  both. 
Intemperance  doth  of  necessity  draw  on  sleep:  excessive  eating 
and  drinking,  by  sending  up  too  many,  and  so,  gross  vapors,  sur- 
charge the  brain  ;  and  when  the  body  is  thus  deadened,  how  unfit 
is  it  for  any  active  employment.  Thus  the  mind,  by  a  surcharge 
of  delights,  or  desires,  or  cares  of  earth,  is  made  so  heavy  and  dull, 
that  it  cannot  awake ;  hath  not  the  spiritual  activity  and  clearness 
that  spiritual  exercises,  particularly  prayer,  do  require.  Yea,  as 
bodily  insobriety,  full  feeding  and  drinking,  not  only  for  the  time 
indisposes  to  action,  but,  by  the  custom  of  it,  brings  the  body  to 
so  gross  and  heavy  a  temper,  that  the  very  natural  spirits  cannot 
stir  to  and  fro  in  it  with  freedom,  but  are  clogged,  and  stick  as 
the  wheels  of  a  coach  in  a  deep  miry  way  ;  thus  is  it  with  the  soul 
glutted  with  earthly  things  :  the  affections  bemired  with  them, 
make  it  sluggish  and  inactive  in  spiritual  things,  and  render  the 
motions  of  the  spirit  heavy  ;  and,  obstructed  thus,  the  soul  grows 
carnally  secure  and  sleepy,  and  prayer  comes  heavily  off.  But 
when  the  affections  are  soberly  exercised,  and  even  in  lawful 
things,  have  not  full  liberty,  with  the  reigns  laid  on  their  necks, 
to  follow  the  world  and  carnal  projects  and  delights ;  when  the 
unavoidable  affairs  of  this  life  are  done  with  a  spiritual  mind,  a 
heart  kept  free  and  disengaged ;  then  is  the  soul  more  nimble  for 
spiritual  things,  for  Divine  meditation  and  prayer  :  it  can  watch 
and  continue  in  these  things,  and  spend  itself  in  that  excellent 
way  with  more  alacrity. 


COMMENTARY    ON    PETER.  Ill 

Again,  as  this  Sobriety,  and  the  watchful  temper  attending  it, 
enable  for  prayer,  so  prayer  preserves  these.  Prayer  winds  up 
the  soul  from  the  earth,  raises  it  above  those  things  which  intem- 
perance feeds  on,  acquaints  it  with  the  transcending  sweetness  of 
Divine  comforts,  the  love  and  loveliness  of  Jesus  Christ ;  and 
these  most  powerfully  wean  the  soul  from  the  low  creeping  pleas- 
ures that  the  world  gapes  after  and  swallows  with  such  greediness. 
He  that  is  admitted  to  nearest  intimacy  with  the  king,  and  is  call- 
ed daily  to  his  presence,  not  only  in  the  view  and  company  of 
others,  but  likewise  in  secret,  will  he  be  so  mad  as  to  sit  down 
and  drink  with  the  kitchen-boys,  or  the  common  guards  so  far  be- 
low what  he  may  enjoy  1  Surely  not. 

Prayer,  being  our  near  communion  with  the  great  God,  certain- 
ly sublimates  the  soul,  and  makes  it  look  down  upon  the  base 
ways  of  the  world  with  disdain,  and  despise  the  truly  besotting 
pleasures  of  it.  Yea,  the  Lord  doth  sometimes  fill  those  souls 
that  converse  much  with  Him,  with  such  beatific  delights,  such 
inebriating  sweetness,  as  I  may  call  it,  that  it  is,  in  a  happy  man- 
ner, drunk  with  these  ;  and  the  more  there  is  of  this,  the  more  is 
the  soul  above  base  intemperance  in  the  use  of  the  delights  of  the 
world.  Whereas  common  drunkenness  makes  a  man  less  than  a 
man,  this  makes  him  more  than  a  man  :  that  sinks  him  below 
himself,  makes  him  a  beast ;  this  raises  him  above  himself,  and 
makes  him  an  angel. 

Would  you,  as  surely  you  ought,  have  much  faculty  for  prayer, 
and  be  frequent  in  it,  and  experience  much  of  the  pure  sweetness 
of  it  ?  Then,  deny  yourselves  more  the  muddy  pleasures  and 
sweetness  of  the  world.  If  you  would  pray  much,  and  with  much 
advantage,  then  be  sober,  and  watch  unto  prayer.  Suffer  not  your 
hearts  to  long  so  after  ease,  and  wealth,  and  esteem  in  the  world  ; 
these  will  make  your  hearts,  if  they  mix  with  them,  become  like 
them,  and  take  their  quality ;  will  make  them  gross  and  earthly, 
and  unable  to  mount  up ;  will  clog  the  wings  of  prayer,  and  you 
shall  find  the  loss,  when  your  soul  is  heavy  and  drowsy,  and  falls 
off  from  delighting  in  God  and  communion  with  Him.  Will  such 
things  as  those  you  follow  be  able  to  countervail  your  damage  1 
Can  they  speak  you  peace,  and  uphold  you  in  a  day  of  darkness 
and  distress  ?  Or  may  it  not  be  such  now,  as  will  make  them  all 
a  burden  and  vexation  to  you  ?  But,  on  the  other  hand,  the  more 
you  abate  and  le£  go  of  these,  and  come  empty  and  hungry  to  God 
in  prayer,  th«  more  room  shall  you  have  for  His  consolations ;  and 
therefore,  the  more  plentifully  will  He  pour  in  of  them,  and  enrich 
your  soul  with  them  the  more,  the  less  you  take  in  of  the  other. 

Again,  would  you  have  yourselves  raised  to,  and  continued  and 
advanced  in,  a  spiritual  heavenly  temper,  free  from  the  surfeits  of 
earth,  and  awake  and  active  for  heaven  1  Be  incessant  in  prayer. 

But  thou  wilt  say,  I  find  nothing  but  heavy  indisposedness  in  it, 


112  LEIGHTON'S  SELECT  WORKS 

nothing  but  roving  and  vanity  of  heart,  and  so,  though  I  have  used 
it  some  time,  it  is  still  unprofitable  and  uncomfortable  to  me. — 
Although  it  be  so,  yet,  hold  on,  give  it  not  over.  Or  need  I  say 
this  to  thee  1  Though  it  were  referred  to  thyself,  wouldst  thou 
forsake  it  and  leave  off?  Then  what  wouldst  thou  do  next  ?  For 
if  there  be  no  comfort  in  it,  far  less  is  there  any  for  thee  in  any 
other  way.  If  temptation  should  so  far  prevail  with  thee  as  to 
lead  thee  to  try  intermission,  either  thou  wouldst  be  forced  to  re- 
turn to  it  presently,  or  certainly  wouldst  fall  into  a  more  grievous 
condition,  and,  after  horrors  and  lashings,  must  at  length  come 
back  to  it  again,  or  perish  forever.  Therefore,  however  it  go, 
continue  praying.  Strive  to  believe  that  love  thou  canst  not  see; 
for  where  sight  is  abridged,  there  it  is  proper  for  faith  to  work. 
/If  thou  canst  do  no  more,  lie  before  thy  Lord,  and  look  to  Him, 
and  say,  Lord,  here  I  am,  Thou  mayest  quicken  and  revive  me  if 
Thou  wilt,  and  I  trust  Thou  wilt ;  but  if  I  must  do  it,  I  will  die 
at  Thy  feet.  My  life  is  in  Thy  hand,  and  Thou  art  goodness  and 
mercy ;  while  I  have  breath  I  will  cry,  or,  if  I  cannot  cry,  yet  I 
will  wait  on,  and  look  to  Thee.,/ 

One  thing  forget  not,  that  the  ready  way  to  rise  out  of  this  sad, 
yet  safe  state,  is,  to  be  much  in  viewing  the  Mediator,  and  inter- 
posing Him  betwixt  the  Father's  view  and  thy  soul.  Some  who 
do  Orthodoxly  believe  this  to  be  right,  yet,  (as  often  befalls  us  in 
other  things  of  this  kind,)  do  not  so  consider  and  use  it  in  their 
necessity,  as  becomes  them,  and  therefore  fall  short  of  comfort. 
He  hath  declared  it,  No  man  cometh  unto  the  Father  but  by  me. 
How  vile  soever  thou  art?  put  thyself  under  His  robe,  and  into  His 
hand,  and  He  will  leadM;hee  unto  the  Father,  and  present  thee 
acceptable  and  blameless ;  and  the  Father  shall  receive  thee,  and 
declare  Himself  well  pleased  with  thee  in  His  well-beloved  Son, 
who  hath  covered  thee  with  His  righteousness,  and  brought  thee 
so  clothed,  and  set  thee  before  Him. 

The  End  of  all  things  is  at  Hand. 

In  respect  of  succeeding  eternity,  the  whole  duration  of  the 
world  is  not  considerable ;  and  to  the  Eternal  Lord  who  made  it, 
and  hath  appointed  its  period,  a  thousand  years  are  but  as  one  day. 
We  think  a  thousand  years  a  great  matter,  in  respect  of  our  short 
life,  and  more  so  through  our  short-sightedness,  who  look  not 
through  this  to  eternal  life  ;  but  what  is  the  utmost  length  of  time, 
were  it  millions  of  years,  to  a  thought  of  eternity  ?  We  find  much 
room  in  this  earth,  but  to  the  vast  heavens,  it  is  but  as  a  point. 
Thus,  thatAvhich  is  but  small  to  us,  a  field  or  little  inclosure,  a 
fly,  had  it  skill,  would  divide  into  provinces  in  proportion  to  itself. 
To  each  man,  the  end  of  all  things  is  even  after  our  measure,  at 
hand;  for  when  he  dies,  the  world  ends  for  him,  Now  this  con- 


COMMENTARY    ON    PETER.  113 

sideration  fits  the  subject,  and  presses  it  strongly.  Seeing  all 
things  shall  be  quickly  at  an  end,  even  the  frame  of  heaven  and 
earth,  why  should  we,  knowing  this,  and  having  higher  hopes,  lay 
out  so  much  of  our  desires  arid  endeavors  upon  those  things,  that 
are  posting  to  ruin  1  It  is  no  hard  notion,  to  be  sober  and  watchful 
to  prayer,  to  be  trading  that  way,  and  seeking  higher  things,  and 
to  be  very  moderate  in  these,  which  are  of  so  short  a  date.  As  in 
themselves  and  their  utmost  term,  they  are  of  short  duration,  so 
more  evidently  to  each  of  us  in  particular,  who  are  so  soon  cut  off, 
and  flee  away.  Why  should  our  hearts  cleave  to  those  things 
from  which  we  shall  so  quickly  part,  and  from  which,  if  we  will 
not  freely  part  and  let  them  go,  we  shall  be  pulled  away,  and  pull- 
,ed  with  the  more  pain,  the  closer  we  cleave,  and  the  faster  we  are 
glued  to  them  ? 

This  the  Apostle  St.  Paul  casts  in  seasonably  (though  many 
think  it  not  seasonable  at  such  times,)  when  he  is  discoursing  of  a 
great  point  of  our  life,  marriage,  to  work  Christian  minds  to  a  holy 
freedom  both  ways,  whether  they  use  it  or  not;  not  to  view  it, 
nor  anything  here,  with  the  world's  spectacles,  which  make  it 
look  so  big  and  so  fixed,  but  to  see  it  in  the  stream  of  time  as 
passing  by,  and  as  no  such  great  matter.  1  Cor.  vii.  31.  The 
fashion  of  this  world  passeth  away,  as  a  pageant  or  show  in  a 
street,  going  through  and  quickly  out  of  sight.  What  became  of 
all  the  marriage  solemnities  of  kings  and  princes  of  former  ages, 
which  they  were  so  taken  up  with  in  their  time  ?  When  we  read 
of  them  described  in  history,  they  are  as  a  night  dream,  or  a  day- 
fancy,  which  passes  through  the  mind  and  vanishes. 

Oh  !  foolish  man,  that  hunteth  such  poor  things,  and  will  not 
be  called  off  till  death  benight  him,  and  he  finds  his  great  work 
not  done,  yea,  not  begun,  nor  even  seriously  thought  of.  Your 
buildings,  your  trading,  your  lands,  your  matches,  and  friendships 
and  projects,  when  they  take  with  you,  and  your  hearts  are  after 
them,  say,  But  for  how  long  are  all  these  1  Their  end  is  at  hand; 
therefore  be  sober,  and  watch  unto  prayer.  Learn  to  divide  bet- 
ter ;  more  hours  for  prayer,  and  fewer  for  them ;  your  whole  heart 
for  it,  and  none  of  it  for  them.  Seeing  they  will  fail  you  so  quickly, 
prevent  them ;  become  free  :  lean  not  on  them  till  they  break, 
and  you  fall  into  the  pit. 

It  is  reported  of  one,  that,  hearing  the  fifth  chapter  of  Genesis 
read,  so  long  lives,  and  yet,  the  burden  still,  they  died — Seth  lived 
nine  hundred  and  twelve  years,  and  he  died;  Enos  lived  nine 
hundred  and  five  years,  and  he  died;  Methuselah  nine  hundred 
and  sixty-nine  years,  and  he  died; — he  took  so  deeply  the  thought 
of  death  and  eternity,  that  it  changed  his  whole  frame,  and  turned 
him  from  a  voluptuous,  to  a  most  strict  and  pious  course  of  life. 
How  small  a  word  will  do  much,  when  God  sets  it  into  the  heart ! 
But  surely,  this  one  thing  would  make  the  soul  more  calm  and 

no 


114  LEIGHTON'S  SELECT  WORKS. 

sober  in  the  pursuit  of  present  things,  if  their  term  were  truly  com- 
puted and  considered.  How  soon  shall  youth,  and  health,  and  car- 
nal delights,  be  at  an  end !  How  soon  shall  state-craft  and  king- 
craft, and  all  the  great  projects  of  the  highest  wits  and  spirits,  be  lain 
in  the  dust !  This  casts  a  damp  upon  all  those  fine  things.  But  to 
a  soul  acquainted  with  God,  and  in  affection  removed  hence  al- 
ready, no  thought  so  sweet  as  this.  It  helps  much  to  carry  it 
cheerfully  through  wrestlings  and  difficulties,  through  better  and 
worse  ;  they  see  land  near,  and  shall  quickly  be  at  home  :  that  is 
the  way.  The  end  of  all  things  is  at  hand;  an  end  of  a  few  poor 
delights  and  the  many  vexations  of  this  wretched  life  ;  an  end  of 
temptations  and  sins,  the  worst  of  all  evils ;  yea,  an  end  of  the 
imperfect  fashion  of  our  best  things  here,  an  end  of  prayer  itself, 
to  which  succeeds  that  new  song  of  endless  praises. 

FAITH  IN  CHRIST. 

Whom,  having  not  seen,  ye  love  ;  in  whom,  though  now  ye  see  him  not, 
yet  believing,  ye  rejoice  with  joy  unspeakable  and  full  of  glory. 

Faith  elevates  the  soul  not  only  above  sense,  and  sensible 
things,  but  above  reason  itself.  As  leason  corrects  the  errors 
which  sense  might  occasion,  so,  supernatural  faith  corrects  the 
errors  of  natural  reason,  judging  according  lo  sense. 

The  sun  seems  less  than  the  wheel  of  a  chariot,  but  reason 
teaches  the  philosopher,  that  it  is  much  bigger  than  the  whole 
earth,  and  the  cause  that  it  seems  so  little,  is,  its  great  distance. 
The  naturally  wise  man  is  equally  deceived  by  this  carnal  reason, 
in  his  estimate  of  Jesus  Christ  the  sun  of  Righteousness,  and  the 
cause  is  the  same,  his  great  distance  from  him  ;  as  the  Psalmist 
speaks  of  the  wicked,  Psal.  x.  5,  Thy  judgments  are  far  above  out 
of  his  sight.  He  accounts  Christ  and  his  glory  a  smaller  matter  than 
his  own  gain,  honor,  or  pleasure;  for  these  are  near  him,  and  he 
sees  their  quantity  to  the  full,  and  counts  them  bigger,  yea  far 
more  worth  than  they  are  indeed.  But  the  Apostle  St.  Paul,  and 
all  who  are  enlightened  by  the  same  spirit,  they  know  by  faith, 
which  is  divine  reason,  that  the  excellency  of  Jesus  Christ  far 
surpasses  the  worth  of  the  whole  earth,  and  all  things  earthly. 
Phil.  iii.  7,  8. 

To  give  a  right  assent  to  the  Gospel  of  Christ  is  impossible, 
without  divine  and  saving  faith  infused  in  the  soul.  To  believe 
that  the  eternal  Son  of  God  clothed  himself  with  human  flesh,  and 
dwelt  amongst  men  in  a  tabernacle  like  theirs,  and  suffered  death 
in  the  flesh  ;  that  he  who  was  Lord  of  life,  hath  freed  us  from  the 
sentence  of  eternal  death  ;  that  he  broke  the  bars  and  chains  of 
death  and  rose  again  ;  that  he  went  into  Heaven,  and  there  at  the 
Father's  right  hand  sits  in  our  flesh,  and  that  glorified  above  the 
Angels ;  this  is  the  great  mystery  of  Godliness.  And  a  part  of 
this  jnystery  is,  that  he  is  believed  on  in  the  world.  1  Tim.  ii.  16. 
This  natural  men  may  discourse  of,  and  that  very  knowingly,  and 


COMMENTARY    ON    PETER.  115 

give  a  kind  of  natural  credit  to  it,  as  to  a  history  that  may  be  true  ; 
but  firmly  to  believe  that  there  is  a  divine  truth  in  all  these  things, 
and  to  have  a  persuasion  of  it  stronger  than  of  the  very  things  we 
see  with  our  eyes, — such  an  assent  as  this,  is  the  peculiar  work 
of  the  Spirit  of  God,  and  is  certainly  saving  faith. 

The  soul  that  so  believes,  cannot  choose  but  love.  Tt  is  com- 
monly true,  that  the  eye  is  the  ordinary  door  by  which  love  enters 
into  the  soul,  and  it  is  true  in  respect  of  this  love ;  though  it  is 
denied  of  the  eye  of  sense,  yet  (you  see)  it  is  ascribed  to  the  eye 
of  faith,  though  you  have  not  seen  him,  you  love  him,  because  you 
believe;  which  is  to  see  him  spiritually.  Faith,  indeed,  is  distin- 
guished from  that  vision  which  shall  be  in  glory ;  but  it  is  the 
vision  of  the  kingdom  of  grace,  it  is  the  eye  of  the  new  creature, 
that  quick-sighted  eye  which  pierces  all  the  visible  heavens,  and 
sees  above  them  ;  which  looks  to  things  that  are  not  seen,  2  Cor. 
iv.  18,  and  is  the  evidence  of  things  not  seen,  Heb.  xi.  1,  and  sees 
Him  who  is  invisible,  ver.  27.  It  is  possible  that  a  person  may 
be  much  beloved  upon  the  report  of  his  worth  and  virtues,  and 
upon  a  picture  of  him  lively  drawn,  before  sight  of  the  party  so 
commended,  and  represented  ;  but  certainly  when  he  is  seen, 
and  found  answerable  to  the  former,  it  raises  the  affection  already 
begun,  to  a  far  greater  height.  We  have  the  report  of  the  per- 
fections of  Jesus  Christ  in  the  Gospel ;  yea,  so  clear  a  description 
of  him,  that  it  gives  a  picture  of  him,  and  that,  together  with  the 
sacraments,  is  the  only  lawful,  and  the  only  lively  picture  of  our 
Saviour.  Gal.  iii.  1.  Now  faith  believes  this  report,  and  beholds 
this  picture,  and  so  lets  in  the  love  of  Christ  to  the  soul.  But 
further,  it  gives  a  particular  experimental  knowledge  of  Christ, 
and  acquaintance  with  him ;  it  causes  the  soul  to  find  all  that  is 
spoken  of  him  in  the  word,  and  his  beauty  there  represented,  to 
be  abundantly  true  :  makes  it  really  taste  of  his  sweetness,  and  by 
that  possesses  the  heart  mere  strongly  with  his  love,  persuading  it 
of  the  truth  of  those  things,  not  by  reasons  and  arguments,  but  by 
an  inexpressible  kind  of  evidence,  which  they  only  know  who 
have  it.  Faith  persuades  a  Christian  of  these  two  things  which 
the  philosopher  gives  as  the  causes  of  all  love,  beauty  and  propri- 
ety, the  loveliness  of  Christ  in  himself,  and  our  interest  in  him. 

The  former  it  effectuates  not  only  by  the  first  apprehending 
and  believing  of  those  his  excellencies  and  beauty,  but  by  frequent 
beholding  of  him,  and  eyeing  him  in  whom  all  perfection  dwells; 
and  it  looks  so  oft  on  him,  till  it  sets  the  very  impression  of  his  im- 
age (as  it  were)  upon  the  soul,  so  that  it  can  never  be  blotted  out, 
and  forgotten.  The  latter  it  doth  by  that  particular  uniting  act 
which  makes  him  our  God  and  our  Saviour. 

The  Nature  of  true  Love  to  God. 

There  is  in  true  love,  a  complacency  and  delight  in  God ;  a 
conformity  to  his  will ;  a  loving  what  he  loves  :  it  is  studious  of 


116  LEIGHTON'S  SELECT  WORKS. 

his  will,  ever  seeking  to  know  more  clearly  what  it  is  that  is  most 
pleasing  to  him,  contracting  a  likeness  to  God  in  all  his  actions, 
by  conversing  with  him,  by  frequent  contemplation  of  God,  and 
looking  on  his  beauty.  As  the  eye  lets  in  this  affection,  so  it 
serves  it  constantly,  and  readily  looks  that  way  which  love  directs 
it.  Thus  the  soul  possessed  with  this  love  of  Jesus  Christ,  the 
soul  which  hath  its  eye  much  upon  him,  often  thinking  on  his  for- 
mer sufferings  and  present  glory,  the  more  it  looks  upon  Christ, 
the  more  it  loves ;  and  still  the  more  it  loves,  the  more  it  delights 
to  look  upon  him. 

The  Union  of  Faith  and  Love. 

There  is  an  inseparable  intermixture  of  love  with  belief  and  a 
pious  affection,  in  receiving  Divine  truth ;  so  that  in  effect,  as  we 
distinguish  them,  they  are  mutually  strengthened,  the  one  by  the 
other,  and  so,  though  it  seem  a  circle,  it  is  a  divine  one,  and  falls 
not  under  the  censure  of  the  school's  pedantry.  If  you  ask,  How 
shall  I  do  to  love  ?  I  answer,  Believe.  If  you  ask,  How  shall  I 
believe  ?  I  answer,  Love.  Although  the  expressions  to  a  carnal 
mind  are  altogether  unsavoury,  by  grossly  mistaking  them,  yet, 
to  a  soul  taught  to  read  and  hear  them,  by  any  measure  of  that 
same  spirit  of  love  wherewith  they  were  penned,  they  are  full  of 
heavenly  and  unutterable  sweetness. 

Many  directions  as  to  the  means  of  begetting  and  increasing 
this  love  of  Christ,  may  be  here  offered,  and  they  who  delight  in 
number  may  multiply  them  ;  but  surely  this  one  will  comprehend 
the  greatest  and  best  part,  if  not  all  of  them  ;  Believe,  and  you 
shall  love ;  believe  much,  and  you  shall  love  much;  labor  for  strong 
and  deep  persuasions  of  the  glorious  things  which  are  spoken  of 
in  Christ,  and  this  will  command  love.  Certainly,  did  men,  in- 
deed believe  his  worth,  they  would  accordingly  love  him ;  for  the 
reasonable  creature  cannot  but  affect  that  most  which  it  firmly 
believes  to  be  worthiest  of  affection.  O  !  this  mischievous  unbe- 
lief is  that  which  makes  the  heart  cold  arid  dead  towards  God. 
Seek  then  to  believe  Christ's  excellency  in  himself,  and  his  love 
to  us,  and  our  interest  in  him,  and  this  will  kindle  such  a  fire  in 
the  heart,  as  will  make  it  ascend  in  a  sacrifice  of  love  to  him. 

The  signs  likewise  of  this  love  may  be  multiplied,  according 
to  the  many  fruits  and  workings  of  it;  but  in  them  all,  itself  is  its 
own  most  infallible  evidence.  When  the  soul  finds  that  all  its 
obedience  and  endeavor  to  keep  the  commands  of  Jesus  Christ, 
which  himself  makes  its  character,  do  flow  from  love,  then  it  is 
true  and  sincere  ;  for  do  or  suffer  what  you  will,  without  love  all 

passes  for  nothing ;  all  are  ciphers  without  it,  they  signify  nothing. 

***** 

You  that  have  made  choice  of  Christ  for  your  love,  let  not  your 


COMMENTARY    ON   PETER.  117 

hearts  slip  out,  to  renew  your  wonted  base  familiarity  with  sin  ; 
for  that  will  bring  new  bitterness  to  your  souls,  and  at  least  for 
for  some  time  deprive  you  of  the  sensible  favor  of  your  beloved 
Jesus.  Delight  always  in  God,  and  give  him  your  whole  heart ; 
for  he  deserves  it  all,  and  is  a  satisfying  good  to  it.  The  largest 
heart  is  all  of  it  too  strait  for  the  riches  of  consolation  which  he 
brings  with  him.  Seek  to  increase  in  this  love  ;  and  though  it  is 
at  first  weak,  yet  labor  to  find  it  daily  rise  higher,  and  burn  hotter 
and  clearer,  and  consume  the  dross  of  earthly  desires. 

The  Hope  of  the  Believer. 

Now  hope  is  our  anchor  jixed  within  the  vail,  which  stays  us 
against  all  the  storms  that  beat  upon  us  in  this  troublesome  sea 
that  we  are  tossed  upon.  The  soul  which  strongly  believes  and 
loves,  may  confidently  hope  to  see  what  it  believes,  and  to  enjoy 
what  it  loves,  and  in  that  it  may  rejoice.  It  may  say,  whatsoever 
hazards,  whether  outward  or  inward,  whatsoever  afflictions,  and 
temptations  I  endure,  yet  this  one  thing  puts  me  out  of  hazard, 
and  in  that  I  will  rejoice,  that  the  salvation  of  my  soul  depends 
not  upon  my  own  strength,  but  is  in  my  Saviour's  hand  :  My  life 
is  hid  with  Christ  in  God;  and  when  he  whi  is  my  life  shall  ap- 
pear, I  likewise  shall  appear  with  him  in  glory.  The  childish 
world  are  hunting  shadows,  and  gaping  and  hoping  after  they 
know  not  what ;  but  the  believer  can  say,  I  know  whom  I  have 
trusted,  and  am  persuaded  that  he  is  able  to  keep  that  which  1  have 
committed  to  him  against  that  day.  Now  we  must  have  not  only 
a  right  to  these  things,  but  withal  there  must  be  frequent  consid- 
eration of  them  to  produce  joy.  The  soul  must  often  view  them, 
and  so  rejoice.  My  meditation  of  him  shall  be  sweet,  saith  David. 
I  will  be  glad  in  the  Lord.  Psal.  civ.  34.  The  godly,  failing  in 
this,  deprive  themselves  of  much  of  that  joy  thoy  might  have  ;  and 
they  who  are  most  in  these  sublime  thoughts  have  the  highest  and 
truest  joy. 

The  Life  of  Religion  a  pleasant  Life. 

If  these  things  were  believed,  we  should  hearken  no  more  to 
the  foolish  prejudice  which  the  world  hath  taken  up  against  reli- 
gion, and  wherewith  Satan  endeavors  xto  possess  men's  hearts, 
that  they  may  be  scared  from  the  ways  of  holiness  ;  they  think  it  a 
sour,  melancholy  life,  which  hath  nothing  but  sadness  and  mourn- 
ing in  it.  But,  to  remove  this  prejudice, 

Consider,  1.  Religion  debars  not  from  the  lawful  delights  which 
are  taken  in  natural  things,  but  teaches  the  moderate  and  regular 
use  of  them,  which  is  far  the  sweeter ;  for  things  lawful  in  them- 
selves are  in  their  excess  sinful,  and  so  prove  bitterness  in  the 


118  LEIGHTON'S  SELECT  WORKS. 

end.     And  if  in  some  cases  it  requires  the  forsaking  of  lawful  • 
enjoyments,  as  of  pleasure,  or  profits,  or  honor,  for  God  and  for  j 
his  glory,  it  is  generous  and  more  truly  delightful  to  deny  them 
for  this  reason,  than  to  enjoy  them.     Men   have  done  much  this 
way  for  the  love  of  their  country,  and  by  a  principle  of  moral 
virtue ;  but  to  lose  any  delight,  or  to  suffer  any  hardship  for  that 
highest  end — the  glory  of  God,  and  by  the  strength  of  love  to  him, 
is  far  more  excellent,  and  truly  pleasant. 

2.  The  delights  and  pleasures  of  sin,  religion  indeed  banishes, 
but  it  is  to  change  them  for  this  joy  that  is  unspeakably  beyond 
them.     It  calls  men  from  sordid  and  base  delights  to  those  that 
are  pure  delights  indeed  :  it  calls  to  men,  Drink  ye  no  longer  of 
the  puddle,  here  are  the  crystal  streams  of  a  living  fountain. 
There  is  a  delight  in  the  very  despising  of  impure  delights ;  as 
St.  Augustine  exclaims,  Quam  suave  est  istis  suavitatibus  carere! 
Hoio  pleasant  is  it  to  want  these  pleasures  !  But  for  such  a  change, 
to  have   in   their  stead  such  delights,  as   that  in  comparison  the 
other  deserve  not  the  name ;  to  have  such  spiritual  joy  as  shall 
end  in  eternal  joy;  it  is  a  wonder  we  hasten  not  all  to  choose  this 
joy,  but  it  is  indeed  because  we  believe  it  not. 

3.  It  is  true,  the  godly  are  subject  to  great  distresses  and  afflic- 
tions ;  but  their  joy  is  not  extinguished  by  them,  no,  nor  diminish- 
ed neither,  but  often  sensibly  increased.     When  they  have  least 
of  the  world's  joy,  they  abound  most  in  spiritual  consolations,  and 
then  relish    them  best.     They  find    them  sweetest,  when   their 
taste  is  not  depraved  by  earthly  enjoyments.      We  rejoice  in  trib- 
ulation, says   St.    Paul :   and  here  our  Apostle  insists  on    that, 
to  verify  the  substance  of  this  joy  in  the  midst  of  the   greatest 
afflictions. 

4.  Spiritual  grief,  which  seems  most  opposite  to  this  spiritual 
joy,  exctudeth  it  not,  for  there  is  a  secret  delight  and  sweetness  in 
the  tears  of  repentance,  a  balm  in  them  that  refreshes  the  soul  ; 
and  even  their  saddest  kind  of  mourning,  viz.,  the  dark  times  of 
desertion,  hath   this  in   it,  which  is  someway  sweet,  that  those 
mournings  after  their  beloved,  who  absents  himself,  are  a  mark  of 
their  love  to  him,  and  a  true  evidence  of  it.     And  then  all  these 
spiritual  sorrow.s,  of  what  nature  soever,  are  turned  into  spiritual 
joy ;  that  is  the  proper  end  of  them  ;  they  have  a  natural  tendency 
that  way. 

Salvation. 

Salvation  expresses  not  only  that  which  is  negative,  but  implies 
likewise  positive  and  perfect  happiness ;  thus  forgiveness  of  sins 
is  put  for  the  whole  nature  of  Justification  frequently  in  Scripture. 
It  is  more  easy  to  say  of  this  unspeakable  happiness,  what  it  is 
not,  than  what  it  is.  There  is  in  it  a  full  and  final  freedom  from 


COMMENTARY    ON    PETER.  119 

all  annoyance ;  all  tears  are  wiped  away,  and  their  fountain  is  dried 
up ;  all  feeling  and  fear,  or  danger,  of  any  the  least  evil,  either  of 
sin  or  punishment,  is  banished  for  ever ;  there  are  no  invasions  of 
enemies,  no  robbing  or  destroying  in  all  this  holy  mountain,  no 
voice  of  complaining  in  the  streets  of  the  new  Jerusalem.  Here 
it  is  at  the  best  but  interchanges  of  mornings  of  joy,  with  sad 
evenings  of  weeping ;  but  there,  there  shall  be  no  light,  no  need 
of  sun  nor  moon,  For  the  glory  of  the  Lord  shall  lighten  it,  and 
the  Lamb  shall  be  the  light  thereof,  Rev.  xxi.  23. 

Well  may  the  Apostle  (as  he  doth  here  throughout  this  Chap- 
ter) lay  this  salvation  to  counterbalance  all  sorrows  and  persecu- 
tions, and  whatsoever  hardships  can  be  in  the  way  to  it.  The 
soul  that  is  persuaded  of  this,  in  the  midst  of  storms  and  tempests 
enjoys  a  calm,  triumphs  in  disgraces,  grows  richer  by  all  its  losses, 
and  by  death  itself  attains  this  immortal  life. 

Happy  are  they  who  have  their  eye  fixun  upon  this  salvation, 
and  are  longing  and  waiting  for  it ;  who  see  so  much  of  that 
brightness  and  glory,  as  darkens  all  the  lustre  of  earthly  things  to 
them,  and  makes  them  trample  upon  those  things  which  formerly 
they  admired  and  doated  on  with  the  rest  of  the  foolish  world. 
Those  things  we  account  so  much  of,  are  but  as  rotten  wood,  or 
glow-worms  that  shine  only  in  the  night  of  our  ignorance  and 
vanity  :  so  soon  as  the  lightbeam  of  this  salvation  enters  into  the 
soul,  it  cannot  much  esteem  or  affect  anything  below  it,  and  if 
those  glances  of  it  which  shine  in  the  word,  and  in  the  soul  of  a 
Christian,  be  so  bright  and  powerful,  what  then  shall  the  full  sight 
and  real  possession  of  it  be  ? 

The  sufferings  and  glory  of  Christ  the  means  of  Salvation. 

His  suffering  is  the  purchase  of  our  salvation,  and  his  glory  is 
our  assurance  of  it;  he  as  our  head  having  triumphed,  and  being 
crowned,  makes  us  likewise  sure  of  victory  and  triumph.  His 
having  entered  on  the  possession  of  glory,  makes  our  hope  certain. 
This  is  his  prayer,  That  where  He  is,  there  we  may  be  also ;  and 
this  is  his  o'vn  assertion,  The  glory  which  thou  gavest  me,  1  have 
given  them,  John  xvii.  22,  24.  This  is  his  promise,  Because  I  live 
ye  shall  live  also,  John  xiv.  19.  Christ  and  the  believer  are  one  ; 
this  is  that  great  mystery  the  Apostle  speaks  of,  Ephes.  v.  30. 
Though  it  is  a  common  known  truth,  the  words  and  outside  of  it 
obvious  to  all,  yet  none  can  understand  it  but  they  who  indeed 
partake  of  it.  By  virtue  of  that  union,  their  sins  were  accounted 
his,  and  Christ's  sufferings  are  accounted  theirs,  and  by  conse- 
quence, his  glory,  the  consequent  of  his  sufferings,  is  likewise 
theirs.  There  is  an  indissoluble  connexion  betwixt  the  life  of 
Christ,  and  of  a  believer.  Our  life  is  hid  with  Christ  in  God; 
and  therefore  while  we  remain  there,  our  life  is  there,  though  hid, 


120  LEIGH-TON'S  SELECT  WORKS. 

and  when  he  who  is  our  life  shall  appear,  we  likewise  shall  appear 
with  him  in  glory,  Coloss.  iii.  3,  4.  Seeing  the  sufferings  and 
glory  of  our  Redeemer  are  the  main  subject  of  the  Gospel,  and 
the  causes  of  our  salvation,  and  of  our  comfortable  persuasion  of 
it,  it  is  a  wonder  that  they  are  not  more  the  matter  of  our  thoughts. 
Ought  we  not  daily  to  consider  the  bitterness  of  that  cup  of  wrath 
he  drank  for  us,  and  be  wrought  to  repentance  and  hatred  of  sin, 
to  have  sin  imbittered  to  us  by  that  consideration,  and  find  the 
sweetness  of  his  love  in  that  he  did  drink  it,  and  by  that,  he  deeply 
possessed  with  love  to  him  ?.  These  things  we  now  and  then  speak 
of,  but  they  sink  not  into  our  minds,  as  our  Saviour  exhorts, 
where  he  is  speaking  of  those  same  sufferings.  O  !  that  they 
were  engraven  on  our  hearts,  arid  that  sin  were  crucified  in  us, 
and  the  world  crucified  to  us,  and  we  unto  the  world,  by  the  cross 
of  Christ!  Gal.  vi.  14. 

And  let  us  be  frequently  considering  the  glory  wherein  he  is, 
and  have  our  eye  often  upon  that,  and  our  hearts  solacing  and  re- 
freshing themselves  frequently  with  the  thoughts  of  that  place, 
and  condition  wherein  Christ  is,  and  where  our  hopes  are,  ere 
long,  to  behold  him  :  both  to  see  his  glory,  and  to  be  glorified  with 
him,  is  it  not  reason  1  Yea,  it  is  necessary,  it  cannot  be  other- 
wise, if  our  treasure,  and  Head  be  there,  that  our  hearts  be  there 
likewise,  Matt.  vi.  21  ;  Coloss.  iii.  1,  2. 

Reliance  on  the  Grace  of  Christ. 

Free  Grace  being  rightly  apprehended,  is  that  which  stays  the 
heart  in  all  estates,  and  keeps  it  from  fainting,  even  in  its  saddest 
times.  What  though  there  is  nothing  in  myself  but  matter  of  sor- 
row and  discomfort,  it  cannot  be  otherwise ;  it  is  not  from  myself 
that  I  look  for  comfort  at  any  time,  but  from  my  God  and  his  free 
grace.  Here  is  comfort  enough  for  all  times  :  when  I  am  at  the 
best,  I  ought  not,  I  dare  not,  rely  upon  myself;  when  I  am  at  the 
worst,  I  may,  and  should  rely  upon  Christ,  and  his  sufficient  grace. 
Though  I  be  the  vilest  sinner  that  ever  came  to  him,  yet  I  know 
that  he  is  more  gracious  than  I  am  sinful:  yea,  the  more  my  sin 
is,  the  more  glory  will  it  be  to  his  grace  to  pardon  it ;  it  will  ap- 
pear the  richer.  Doth  not  David  argue  thus,  Psal.  xxv.  J 1  :  For 
thy  name's  sake,  O  Lord,  pardon  mine  iniquity,  for  it  is  very  great. 
But  it  is  an  empty  fruitless  notion  of  grace,  to  consider  it  only  in  * 
the  general,  and  in  a  wandering  way  :  we  are  to  look  upon  it  par- 
ticularly, as  addressed  to  us ;  and  it  is  not  enough  that  it  comes 
to  us,  in  the  message  of  him  that  brings  it  only  to  our  ear,  but, 
that  we  may  know  what  it  is,  it  must  come  into  us  ;  then  it  is  ours 
indeed.  But  if  it  come  to  us  in  the  message  only,  and  we  send  it 
away  again,  if  it  shall  so  depart,  we  had  better  never  have  heard  of 
it ;  it  will  leave  a  guiltiness  behind  it,  that  shall  make  all  our  sins 
weigh  much  heavier  than  before. 

\ 


COMMENTARY    ON    PETER.  121 

Inquire  whether  you  have  entertained  this  grace  or  not ;  whether 
it  be  come  to  you,  and  into  you,  or  not ;  whether  the  kingdom  of 
God  is  within  you,  as  our  Saviour  speaks,  Luke  xvii.  21.  It  is 
the  most  woful  condition  that  can  be,  not  to  be  far  from  the  king- 
dom of  God,  and  yet  to  fall  short,  and  miss  of  it.  The  grace  of 
God  revealed  in  the  Gospel  is  entreating  you  daily  to  receive  it 
is  willing  to  become  yours,  if  you  reject  it  not.  Were  your  eyes 
open^to  behold  the  beauty  and  excellency  of  this  grace,  there  woulo 
need  no  deliberation  ;  yea,  you  would  endure  none.  Desire  your 
eyes  to  be  opened,  and  enlightened  from  above,  that  you  may 
know  it,  and  your  hearts  opened,  that  you  may  be  happy  by  re- 
ceiving it. 

The    Prophets  inquired   and   searched  diligently  :  Duty   of   searching  the 
Scriptures. 

Were  the  prophets  not  exempted  from  the  pains  of  search  and 
inquiry,  who  had  the  spirit  of  God  not  only  in  a  high  measure, 
but  after  a  singular  manner?  How  unbeseeming,  then,  are  sloth- 
fulness  and  idleness  in  us  !  Whether  is  it,  that  we  judge  our- 
selves advantaged  with  more  of  the  Spirit  than  those  holy  men,  or 
that  we  esteem  the  doctrine  and  mysteries  of  salvation,  on  which 
they  bestowed  so  much  of  their  labor,  unworthy  of  ours?  These 
are  both  so  gross,  that  we  shall  be  loth  to  own  either  of  them  ; 
and  yet,  our  laziness  and  negligence  in  searching  after  these 
things,  seems  to  charge  us  with  some  such  thought  as  one  of 
those. 

You  will  say,  This  concerns  those  who  succeed  to  the  work  of 
the  Prophets"  and  Apostles  in  ordinary, — the  ministers  of  the  Gos- 
pel. And  it  doth  indeed  fall  first  upon  them.  It  is  their  task  in- 
deed to  be  diligent,  and,  as  the  Apostle  exhorts  his  Timothy,  to 
attend  on  reading,  1  Tim.  iv.  13;  but,  above  all,  to  study  to  have 
much  experimental  knowledge  of  God  and  his  Son  Jesus  Christ, 
and  for  this  end,  to  disentangle  and  free  themselves,  as  much  as  is 
possible,  from  lower  things,  in  order  to  the  search  of  heavenly 
mysteries.  Prov.  xviii.  1.  As  they  are  called  angels,  so  ought 
they  to  be,  as  much  as  they  can  attain  to  it,  in  a  constant  nearness 
unto  God,  and  attendance  on  him,  like  unto  the  angels,  and  to 
look  much  into  these  things  as  the  angels  here  are  said  to  do  ;  to 
endeavor  to  have  their  souls  purified  from  the  affections  of  sin, 
that  the  light  of  Divine  truth  may  shine  clear  in  them,  and 
not  be  fogged,  and  misted  with  filthy  vapors  ;  to  have  the  impres- 
sions of  God  clearly  written  in  their  breasts,  not  mixed  and  blur- 
red with  earthly  characters ;  seasoning  all  their  readings  and 
common  studies  with  much  prayer,  and  divine  meditation.  They 
who  converse  most  with  the  king,  and  are  inward  with  him,  know 
most  of  the  affairs  of  state,  and  even  the  secrets  of  them,  which 
11 


122 

are  hid  from  others  :  and  certainly  those  of  God's  messengers  who 
are  oftenest  with  himself,  cannot  but  understand  their  business 
best,  and  know  most  of  his  meaning,  and  the  affairs  of  his  king- 
dom ;  and  to  that  end  it  is  confessed,  that  singular  diligence  is 
required  in  them.  But  seeing  the  Lord  hath  said  without  excep- 
tion, that  His  secret  is  with  them  that  fear  him,  Psalm  xxv.  14, 
and  that  he  will  reveal  Himself  and  his  saving  truths  to  those  that 
humbly  seek  them  ;  do  not  any  of  you  to  yourselves  so  much  inju- 
ry, as  to  debar  yourselves  from  sharing  in  your  measure  of  the 
search  of  these  things,  which  were  the  study  of  the  prophets,  and 
which  by  their  study  and  publishing  them,  are  made  the  more 
accessible  and  easy  to  us.  Consider  that  they  do  concern  us  uni- 
versally, if  we  would  be  saved  ;  for  it  is  salvation  here  that  they 
studied.  Search  the  Scriptures,  says  our  Saviour,  John  v.  39, 
and  that  is,  the  motive,  if  there  can  be  any  that  may  be  thought  in 
reason  pressing  enough,  or  if  we  do  indeed  think  so,  For  in  them 
ye  think  to  have  eternal  life.  And  it  is  there  to  be  found  :  Christ 
is  this  salvation  and  this  eternal  life.  And  he  adds  further,  It  is 
they  (these  Scriptures)  that  testify  of  me.  These  are  the  golden 
mines  in  which  alone  the  abiding  treasures  of  eternity  are  to  be 
found,  and  therefore  worthy  all  the  digging  and  pains  we  can  be- 
stow on  them. 

Unto  whom  it  was  revealed,  that  not  unto  themselves,  but  unto  us  they  did 
minister  the  things  which  are  now  reported  unto  you  by  them  that  have 
preached  the  Gospel  unto  you  with  the  Holy  Ghost  sent  down  from  heaven  ; 
which  things  the  angels  desire  to  look  into. 

The  Prophets  knew  well  that  the  things  they  prophesied  were 
not  to  be  fulfilled  in  their  own  times,  and  therefore  in  their 
prophesying  concerning  them,  though  both  themselves  and  the 
people  of  God  who  were  contemporary  with  them  did  reap  the 
comfort  of  that  doctrine,  and  were  by  faith  partakers  of  the  same 
salvation,  and  so  it  was  to  themselves  as  well  as  of  us,  yet  in  re- 
gard of  the  accomplishment,  they  knew  it  was  not  to  themselves, 
it  was  not  to  be  brought  to  pass  in  their  days ;  and  therefore, 
speaking  of  the  glory  of  Christ's  kingdom,  they  often  foretel  it  for 
the  latter  days,  as  their  phrase  is.  And  as  we  have  the  things 
they  prophesied  of,  so  we  have  this  peculiar  benefit  of  their  pro- 
phecies, that  their  suiting  so  perfectly  with  the  event  and  perform- 
ance, serves  much  to  confirm  our  Christian  faith. 

There  is  a  foolish  and  miserable  way  of  verifying  this  expres- 
sion,— men  ministering  the  doctrine  of  salvation  to  others  and 
not  to  themselves ;  carrying  it  in  all  their  heads  and  tongues,  and 
none  of  it  in  their  hearts ;  not  hearing  it  even  while  they  preach 
it ;  extending  the  bread  of  life  to  others,  and  eating  none  of  it 
themselves.  And  this  the  Apostle  says,  that  he  was  most  careful 
to  avoid>  and  therefore  dealt  severely  with  his  body,  that  it  might 


COMMENTARY   ON   PETER.  123 

not  in  this  way  endanger  his  soul.  I  beat  down  my  body,  says  he, 
and  keep  it  in  subjection,  lest  when  I  have  preached  to  others,  I  my* 
self  should  be  a  cast-away,  1  Cor.  ix.  27.  It  is  not  in  this  sense, 
that  the  prophets  ministered  toothers,  and  not  to  themselves.  No, 
they  had  joy  and  comfort  in  the  very  hopes  of  the  Redeemer  to 
come,  and  in  the  belief  of  the  things  which  any  others  had  spoken, 
and  which  themselves  spake  concerning  him.  And  thus  the  true 
preachers  of  the  Gospel,  though  their  ministerial  gifts  are  for  the 
use  of  others,  yet  that  salvation  which  they  preach,  they  lay  hold 
on  and  partake  of  themselves;  as  your  boxes,  wherein  perfumes 
are  kept  for  garments  and  other  uses,  are  themselves  perfumed  by 
keeping  them. 

We  see  how  the  prophets  ministered  it  as  the  never-failing  con- 
solation of  the  Church  in  those  days,  in  all  their  distresses.  It  is 
wonderful  when  they  are  foretelling  either  the  sorrows  and  afflic- 
tions, or  the  temporal  restoration  and  deliverances  of  that  people 
of  the  Jews,  what  sudden  outleaps  they  will  make,  to  speak  of  the 
kingdom  of  Jesus  Christ  and  the  days  of  the  Gospel,  insomuch 
that  he  who  considers  not  the  spirit  they  were  moved  by,  would 
think  it  were  incoherence  and  impertinency  ;  but  they  knew  well 
what  they  meant,  that  those  news  were  never  unseasonable,  nor 
beside  the  purpose  ;  that  the  sweetness  of  those  thoughts,  viz. 
the  consideration  of  the  Messiah,  was  able  (to  such  as  believed) 
to  allay  the  bitterest  distresses,  and  that  the  great  deliverance  He 
was  to  work,  was  the  top  and  sum  of  all  deliverances.  Thus  their 
prophecies  of  Him  were  present  comfort  to  themselves  and  other 
believers  then  :  and  further,  were  to  serve  for  a  clear  evidence  of 
the  Divine  truth  of  those  mysteries  in  the  days  of  the  Gospel,  in 
and  after  their  fulfilment. 

This  sweet  stream  of  their  doctrine  did,  as  the  rivers,  make  its 
own  banks  fertile  and  pleasant  as  it  ran  by,  and  flowed  still  for- 
ward to  after  ages,  and  by  the  confluence  of  more  such  prophecies 
grew  greater  as  it  went,  till  it  fell  in  with  the  main  current  of  the 
Gospel  in  the  New  Testament,  both  acted  and  preached  by  the 
Great  Prophet  himself  whom  they  foretold  as  to  come,  and  record- 
ed by  his  Apostles  and  evangelists,  and  thus  united  into  one  river, 
clear  as  crystal.  This  doctrine  of  salvation  in  the  Scriptures  hath 
still  refreshed  the  city  of  God,  his  church  under  the  Gospel,  and 
gtill  shall  do  so,  till  it  empty  itself  into  the  ocean  of  eternity. 

The  first  discovery  we  have  of  this  stream  nearest  its  source,  the 
eternal  purpose  of  Divine  mercy,  is  in  that  promise  which  the 
Lord  himself  preached  in  few  words  to  our  first  parents,  who  had 
newly  made  themselves  and  their  race  miserable  ;  The  seed  of  the 
woman  shall  break  the  head  of  the  serpent,  Gen.  iii.  15. 

The  agreement  of  the  predictions  of  the  Prophets  with  the 
things  themselves,  and  the  preaching  of  the  Apostles  following, 
(the  other  kind  of  men  employed  in  this  salvation,)  make  up  one 


124  LEIGHTON'S  SELECT  WORKS. 

organ,  or  great  instrument,  tuned  by  the  same  hand,  and  sound- 
ing by  the  same  breath  of  the  Spirit  of  God  ;  and  that  is  express* 
ed  here,  as  the  common  authority  of  the  doctrine  in  both,  and  the 
cause  of  their  harmony  and  agreement  in  it. 

Which  things  the  Angels  desire  to  look  into. 

All  these  extraordinary  gifts  of  the  Holy  Ghost,  the  calling  of 
prophets  and  apostles  and  evangelists ,  and  the^ordinary  ministry  of 
the  Gospel  by  pastors  and  teachers,  tend  to  that  great  design 
which  God  hath  in  building  his  church,  in  making  up  that  great 
assembly  of  all  the  the  elect,  to  enjoy  and  praise  him  for  all  eter- 
nity, Eph.  iv.  11.  For  this  end  he  sent  his  Son,  out  of  his  bosom, 
and  for  this  end  he  sends  forth  his  messengers  to  divulge  that  sal- 
vation which  his  Son  hath  wrought,  and  sends  down  his  Spirit 
upon  them,  that  they  may  be  fitted  for  so  high  a  service.  Those 
cherubim  wonder  how  guilty  man  escapes  their  flaming  swords, 
and  re-enters  paradise.  The  angels  see  that  their  companions 
who  fell  are  not  restored,  but  behold  their  room  filled  up  with  the 
spirits  of  just  men,  and  they  envy  it  not:  Which  mystery  the  an- 
gels desire  to  look  into ;  and  this  is  added  in  the  close  of  these 
words  for  the  extolling  of  it. 

The  angels  look  upon  what  they  have  seen  already  fulfilled  with 
delight  and  admiration,  and  what  remains,  namely,  the  full  ac- 
complishment of  this  great  work  in  the  end  of  time,  they  look 
upon  with  desire  to  see  it  finished  ;  it  is  not  a  slight  glance  they 
take  of  it,  but  they  fix  their  eyes  and  look  steadfastly  on  it,  viz., 
that  mystery  of  godliness,  God  manifested  in  the  flesh;  and  it  is 
added,  seen  of  angels,  1  Tim.  iii.  16. 

The  word  made  flesh,  draws  the  eyes  of  those  glorious  spirits, 
and  possesses  them  with  wonder  to  see  the  Almighty  Godhead 
joined  with  the  weakness  of  a  man,  yea,  of  an  infant.  He  that 
stretcheth  forth  the  heavens  bound  up  in  swaddling  clothes  !  and  to 
surpass  all  the  wonders  of  his  life,  this  is  beyond  all  admiration, 
that  the  Lord  of  life  was  subject  to  death,  and  that  his  love  to  re- 
bellious mankind  moved  him  both  to  take  on  and  lay  down  that 
life. 

It  is  no  wonder  Uie  angels  admire  these  things,  and  delight  to 
look  upon  them  :  but  it  is  strange  that  we  do  not  so.  They  view 
them  steadfastly,  and  we  neglect  them :  either  we  consider  them 
not  at  all,  or  give  them  but  a  transient  look,  half  an  eye.  That 
which  was  the  great  business  of  the  Prophets  and  Apostles,  both 
for  their  own  times,  and  to  convey  them  to  us,  we  regard  not ; 
and  turn  our  eyes  to  foolish  wandering  thoughts  which  angels  are 
ashamed  at.  They  are  not  so  concerned  in  this  great  mystery  as 
we  are  ;  they  are  but  mere  beholders,  in  comparison  of  us,  yea, 
they  seem  rather  to  be  losers  some  way,  in  that  our  nature,  in  it- 


COMMENTARY    ON    PETER.  125 

self  inferior  to  theirs,  is  in  Jesus  Christ  exalted  above  theirs,  Heb. 
ii.  16.  We  bow  down  to  the  earth,  and  study,  and  grovel  in  it, 
rake  into  the  very  bowels  of  it,  and  content  ourselves  with  the  out- 
side of  Me  unsearchable  riches  of  Christ,  and  look  not  within  it; 
but  they,  having  no  will  nor  desire  but  for  the  glory  of  God,  being 
pure  flames  of  fire  burning  only  in  love  to  him,  are  no  less  delight- 
ed than  amazed  with  the  bottomless  wonders  of  his  wisdom  and 
goodness  shining  in  the  work  of  our  redemption. 

It  is  our  shame  and  folly,  that  we  lose  ourselves  and  our  thoughts 
in  poor  childish  things,  and  trifle  away  our  days  we  know  not  how, 
and  let  these  rich  mysteries  lie  unregarded.  They  look  up  upon 
the  Deity  in  itself  with  continual  admiration  ;  but  then  they  look 
down  to  this  mystery  as  another  wonder.  We  give  them  an  ear  in 
public,  and  in  a  cold  formal  way  stop  conscience's  mouth  with 
some  religious  performances  in  private,  and  no  more  ;  but  to  have 
deep  and  frequent  thoughts  and  to  be  ravished  in  the  meditation 
of  our  Lord  Jesus,  once  on  the  cross,  and  now  in  glory, — how 
few  of  us  are  acquainted  with  this  ! 

We  see  here  excellent  company,  and  examples  not  only  of  the 
best  of  men  that  have  been, — we  have  them  for  fellow-servants  and 
fellow  students, — but,  if  that  can  persuade  us,  we  may  all  study  the 
same  lesson  with  the  very  angels,  and  have  the  same  thoughts  with 
them.  This  the  soul  doth,  which  often  entertains  itself  with  the 
delightful  admiration  of  Jesus  Christ  and  the  redemption  he  hath 
wrought  for  us. 

At  the  revelation  oi  Jesus  Christ. 

It  is  termed  a  day  of  revelation,  a  revelation  of  the  jmt  judg- 
ment of  God,  Rom.  ii.  5.  And  thus  it  would  be  to  all,  were  it 
not  that  it  is  withal  the  revelation  of  Jesus  Christ;  therefore  is  it 
a  day  of  grace,  all  light  and  blessedness  to  them  who  are  iii  him, 
because  they  shall  appear  in  him,  and  if  he  be  glorious,  they  shall 
not  be  inglorious  and  ashamed.  Indeed  were  our  secret  sins  then 
to  be  set  before  our  own  eyes,  in  their  most  affrighted  visage,  and 
to  be  set  open  to  the  view  of  angels  and  men,  and  to  the  eye  of 
Divine  justice,  and  we  left  alone  so  revealed,  who  is  there  that 
could  gather  any  comfort,  and  would  not  rather  have  their  thoughts 
filled  with  horror  at  the  remembrance  and  expectation  of  that  day  ? 
And  thus  indeed  all  unbelieving  and  ungodly  men  may  look  upon 
it,  and  find  it  terrible  ;  but  to  those  who  are  shadowed  under  the 
robe  of  righteous  Jesus,  yea,  who  are  made  one  with  him,  and 
shall  partake  of  his  glory  in  his  appearing,  it  is  the  sweetest,  the 
most  comfortable  thought  that  their  souls  can  be  entertained  and 
possessed  withal,  to  remember  this  glorious  revelation  of  their 
Redeemer. 

It  is  their  great  grief  here,  not  that  themselves  are  hated  and 


126  LEIGHTON'S  SELECT  WORKS. 

vilified,  but  that  their  Lord  Jesus  is  so  little  known,  and  therefore 
so  much  despised  in  the  world.  He  is  vailed  and  hid  from  the 
world.  Many  nations  acknowledge  him  not  at  all ;  and  many  of 
those  that  do  in  word  confess,  yet  in  deed  deny  him.  Many  that 
have  a  form  of  godliness,  do  not  only  want,  but  mock  and  scoff  at 
the  power  of  it ;  and  to  such  Christ  is  not  known,  his  excellencies 
are  hid  from  their  eyes.  Now  this  glory  of  their  Lord  being  pre- 
cious to  them  that  love  him,  they  rejoice  much  in  the  considera- 
tion of  this,  that  there  is  a  day  at  hand,  wherein  he  shall  appear 
in  his  brightness  and  full  of  glory  to  all  nations,  and  all  shall  be 
forced  to  acknowledge  him  ;  it  shall  be  without  doubt  and  un- 
questioned to  all,  that  he  is  the  Messiah,  the  Redeemer,  the  Judge 
of  the  World. 

Difference  between  Faith  and  Hope. 

The  difference  of  these  two  graces,  faith  and  hope,  is  so  small, 
that  the  one  is  often  taken  for  the  other  in  Scripture  ;  it  is  but  a 
different  aspect  of  the  same  confidence,  faith  apprehending  the 
infallible  truth  of  those  Divine  promises  of  which  hope  doth  assur- 
edly expect  the  accomplishment,  and  that  is  their  truth  ;  so  that 
this  immediately  results  from  the  other.  This  is  the  anchor  fixed 
within  the  vail,  which  keeps  the  soul  firm  against  all  the  toss- 
ings  on  these  swelling  seas,  and  the  winds  and  tempests  that  arise 
upon  them,  The  firmest  thing  in  this  inferior  world  is  a  believing 
soul. 

Faith  establishes  the  heart  on  Jesus  Christ,  and  hope  lifts  it  up, 
being  on  that  rock,  over  the  head  of  all  intervenient  dangers,, 
crosses,  and  temptations,  and  sees  the  glory  and  happiness  that 
follow  after  them. 

Habitual  Hope,  and  the  way  to  attain  it. 

This  exercise  of  hope,  as  I  conceive,  is  not  only  to  have  the , 

habit  of  it  strong  in  the  soul,  but  to  act  it  often,  to  be  often  turning 

that  way,  to  view  that  approaching  day   of  liberty  :  Lift   up  your\ 

heads,  "for  the  day  of  your  redemption  draweth  nigh.  Luke  xxi. 

28.     Where   this  hope   is  often  acted,  it  will  grow  strong,  as  all 

habits  do ;  and  where  it  is  strong,  it  will  work  much,  and  delight 

to  act  often,   and  will   control  both  the  doublings  and  the  other 

many  impertinent  thoughts  of  the  mind,  and  force  them   to  yield 

the  place  to  it.     Certainly   they  who  long  much  for  that  coming 

of  Christ,  will  often   look  up  to  it.     We  are  usually  hoping  after 

other  things,  which  do  but  offer  themselves  to  draw  us  after  them, 

and  to  scorn   us.     What  are  the   breasts  of  most  of  us,  but  so 

many  nests  of  foolish  hopes  and  fears  intermixed,  which  entertain 

us  day  and  night,  and  steal  away  our  precious  hours  from  us,  that 

might  be  laid  out  so  gainfully  upon  the   wise  and  sweet  thoughts 


\ 


COMMENTARY    ON    PETER,  127 

of  eternity,  and  upon  the  blessed  and  assured  hope  of  the  coming 

of  our  beloved  Saviour  1 

*  *  *  *  * 

If  you  would  have  much  of  this,  call  off  your  affections  from 
other  things,  that  they  may  be  capable  of  much  of  it.  The  same 
eye  cannot  both  look  up  to  heaven  and  down  to  earth  at  the  same 
time.  The  more  your  affections  are  trussed  up,  and  disentangled 
from  the  world,  the  more  expedite  and  active  will  they  be  in  this 
hope  :  the  more  sober  they  are,  the  less  will  they  fill  themselves 
with  the  coarse  delights  of  earth,  the  more  room  will  there  be  in 
them,  and  the  more  they  shall  be  filled  with  th'is  hope.  It  is  great 
folly  in  our  spiritual  warfare  to  charge  ourselves  superfluously. 
The  fulness  of  one  thing  hinders  the  receiving  and  admittance  of 
any  other,  especially  of  things  so  opposite  as  these  fulnesses  are. 
Be  not  drunk  with  wi?ie,  wherein  is  excess,  but  be  ye  Jilled  with  the 
Holy  Ghost,  saith  the  Apostle,  Ephes.  v.  18.  That  is  a  brutish 
fulness,  which  makes  a  man  no  man  ;  this  Divine  fulness  makes 
him  more  than  a  man ;  it  were  happy  to  be  so  filled  with  this,  as 
that  it  might  be  called  a  kind  of  drunkenness,  as  it  was  with  the 
Apostles,  Acts  ii. 

Gird  up  the  loins  of  your  Minds,  be  sober,  and  hope  to  the  end. 

As  the  Apostle  says,  Gird  up  the  loins  of  your  mind,  so  it  is  to 
be  understood,  let  your  minds  be  sober,  all  your  affections  inward- 
ly attempered  to  your  spiritual  condition,  not  glutting  yourselves 
with  fleshy  and  perishing  delights  of  any  kind  ;  for  the  more  you 
take  in  of  these,  the  less  you  shall  have  of  spiritual  comfort  and 
of  this  perfect  hope.  They  that  pour  out  themselves  upon  present 
delights,  look  not  like  strangers  here,  and  hopeful  expectants  of 
another  life  and  better  pleasures. 

And  certainly,  the  Captain  of  our  salvation  will  not  own  them 
for  his  followers,  who  lie  down  to  drink  of  these  waters,  but  only 
such  as  in  passing  take  of  them  with  their  hand.  As  excessive 
eating  or  drinjdng  both  makes  the  body  sickly  and  lazy,  fit  for 
nothing  but  sleep,  and  besots  the  mind,  as  it  cloys  up  with  filthy 
crudities  the  way  through  which  the  spirit  should  pass,  bemiring 
them,  and  making  them  move  heavily,  as  a  coach  in  a  deep  way ; 
thus  doth  all  immoderate  use  of  the  world,  and  its  delights,  wrong 
the  soul  in  its  spiritual  condition,  makes  it  sickly  and  feeble,  full 
of  spiritual  distempers  and  inactivity,  benumbs  the  graces  of  the 
Spirit,  and  fills  the  soul  with  sleepy  vapours,  makes  it  grow  secure 
and  heavy  in  spiritual  exercises,  and  obstructs  the  way  and  motion 
of  the  Spirit  of  God,  in  the  soul.  Therefore,  if  you  would  be 
spiritual,  healthful,  and  vigorous,  and  enjoy  much  of  the  consola- 
tions of  Heaven,  be  sparing  and  sober  in  those  of  the  earth,  and 
what  you  abate  of  the  one,  shall  be  certainly  made  up  in  the  other. 


128  LEIGHTON'S  SELECT  WORKS. 

Health,  with  a  good  constitution  of  body,  is  more  a  constant, 
permanent  pleasure,  than  that  of  excess  and  a  momentary  pleasing 
of  the  palate  :  thus,  the  comfort  of  this  hope  is  a  more  refined  and 
more  abiding  contentment,  than  any  that  is  to  be  found  in  the 
passing  enjoyments  of  this  world  ;  and  it  is  a  foolish  bargain  to 
exchange  a  drachm  of  one  for  many  pounds  of  the  other.  Con- 
sider how  pressingly  the  Apostle  St.  Paul  reasons,  1  Cor.  ix.  25, 
And  every  man  that  striveth  for  the  mastery,  is  temperate  in  all 
things.  And  take  withal  our  Saviour's  exhortation  :  Be  sober  and 
watch,  for  ye  know  not  at  what  hour  your  Lord  will  cotne.  Matt. 

xxv.  13. 

***** 

The  custom  of  those  countries  was,  that  wearing  long  (jarments, 
they  trussed  them  up  for  work  or  a  journey.  Chastity  is  indeed 
a  Christian  grace,  and  a  great  part  of  the  soul's  freedom  and  spir- 
itualness,  and  fits  it  much  for  Divine  things,  yet  I  think  it  is 
not  so  particularly  and  entirely  intended  in  this  expression,  as 
St.  Jerome  arid  others  take  it ;  for  though  the  girding  of  the  loins 
seemed  to  them  to  favor  that  sense,  it  is  only  an  allusion  to  the 
manner  of  girding  up  which  was  then  used  ;  and  besides,  the 
Apostle  here- makes  it  clear  that  he  meant  somewhat  else;  for  he 
says,  The  loins  of  your  minds.  Gather  up  your  affections  that 
they  hang  not  down  to  hinder  you  in  your  race,  and  so,  in  your 
hopes  of  obtaining;  and  do  not  only  gather  them  up,  but  tie  them 
up,  that  they  fall  not  down  again,  or  if  they  do,  be  sure  to  gird 
them  straiter  than  before.  Thus  be  still  as  men  prepared  for  a 
journey,  tending  to  another  place.  This  is  not  our  home,  nor  the 
place  of  our  rest :  therefore  our  loins  must  be  still  girt  up,  our 
affections  kept  from  training  and  dragging  down  upon  the  earth. 

Men  who  are  altogether  earthly  and  profane,  are  so  far  from 
girding  up  the  loins  of  their  mind,  that  they  set  them  wholly 
downwards.  The  very  highest  part  of  their  soul  is  glued  to  the 
earth,  and  they  are  daily  partakers  of  the  serpent's  curse,  they  go 
on  their  belly  and  eat  the  dust :  they  mind  earthly  things.  Phil, 
iii.  19.  Now  this  disposition  is  inconsistent  with  grace  ;  but  they 
that  are  in  some  measure  truly  godly,  though  they  grovel  not  so, 
yet  may  be  somewhat  guilty  of  suffering  their  affections  to  fall  too 
low,  that  is,  to  be  too  much  conversant  with  vanity,  and  further 
engaged  than  is  meet,  to  some  things  that  are  worldly  ;  and  by 
this  means  they  may  abate  of  their  heavenly  hopes,  and  render 
them  less  perfect,  less  clear  and  sensible  to  their  souls. 

And  because  they  are  most  subject  to  take  this  liberty  in  the 
fair  and  calm  weather  of  prosperity,  God  doth  often  wisely  and 
mercifully  cause  rough  blasts  of  affliction  to  arise  upon  them,  to 
make  them  gather  their  loose  garments  nearer  to  them,  and  gird 
them  closer. 

Let  us  then  remember  our  way,  and  where  we  are,  and  keep 


COMMENTARY    ON    PETER.  129 

our  garments  girt  up,  for  we  walk  amidst  thorns  and  briers  which, 
if  we  let  them  down,  will  entangle  and  stop  us,  and  possibly  tear 
our  garments.  We  walk  through  a  world  where  there  is  much 
mire  of  sinful  pollutions,  and  therefore  it  cannot  but  defile  them ; 
and  the  crowd  we  are  among  will  be  ready  to  tread  on  them,  yea, 
our  own  feet  may  be  entangled  in  them,  and  so  make  us  stumble, 
and  possibly  fall.  Our  only  safest  way  is  to  gird  up  our  affections 

wholly. 

#  #  *  #  # 

This  is  the  place  of  our  trial  and  conflict,  but  the  place  of  our 
rest  is  above.  We  must  here  have  our  loins  girt,  but  when  we 
come  there,  we  may  wear  our  long  white  robes  at  their  full  length 
without  disturbance,  for  there  is  nothing  there  but  peace,  and 
without  danger  of  defilement,  for  no  unclean  thing  is  there,  yea 
the  streets  of  that  new  Jerusalem  are  paved  with  gold.  To  Him 
then,  who  hath  prepared  that  city  for  us,  let  us  ever  give  praise. 

As  obedient  children,  not  fashioning  yourselves  according  to  the  former  lusts, 
in  your  ignorance  ;  but  as  he  \\ho  hath  called  you  is  holy,  so  be  ye  holy 
in  all  manner  of  conversation. 

There  is  no  doctrine  in  the  world  either  so  pleasant  or  so  pure 
as  that  of  Christianity  :  it  is  matchless,  both  in  sweetness  and 
holiness.  The  faith  and  hope  of  a  Christian  have  in  them  an 
abiding  precious  balm  of  comfort ;  but  this  is  never  to  be  so  lavish- 
ed away,  as  to  be  poured  into  the  puddle  of  an  impure  conscience: 
no,  that  were  to  lose  it  unworthily.  As  many  as  have  this  hope 
purify  themselves,  even  as  he  is  pure.  1  John  iii.  3.  Here  they 
are  commanded  to  be  holy  as  He  is  holy.  Faith  first  purifies  the 
heart,  (Acts  xv.  9,)  empties  it  of  the  love  of  sin,  and  then  fills  it 
with  the  consolation  of  Christ  and  the  hope  of  glory. 

It  is  a  foolish  misgrounded  fear,  and  such  as  argues  inexperi- 
ence of  the  nature  and  workings  of  Divine  grace,  to  imagine  that 
the  assured  hope  of  salvation  will  beget  un holiness  and  presump- 
tuous boldness  in  sin,  and  that  therefore  the  doctrine  of  that 
assurance  is  a  doctrine  of  licentiousness.  Our  Apostle,  we  see, 
is  not  so  sharp-sighted  as  these  men  think  themselves  ;  he  appre- 
hends no  such  matter,  but  indeed  supposes  the  contrary  as  un- 
questionable ;  he  takes  not  assured  hope  and  holiness  as  enemies, 
but  joins  them  as  nearest  friends  :  hope  perfectly  and  be  holy. 

They  are  mutually  strengthened  and  increased  each  by  the 
other.  The  more  assurance  of  salvation,  the  more  holiness,  the 
more  delight  in  it,  and  study  of  it,  as  the  only  way  to  that  end. 
And  as  labor  is  most  pleasant  when  we  are  made  surest  it  shall 
not  be  lost,  nothing  doth  make  the  soul  so  nimble  and  active  in 
obedience  as  this  oil  of  gladness,  this  .assured  hope  of  glory. 
Again,  the  more  holiness  there  is  in  the  soul,  the  clearer  always 
is  this  assurance ;  as  we  see  the  face  of  the  heavens  best,  when 


130 

there  are  fewest  clouds.  The  greatest  affliction  doth  not  damp 
this  hope  so  much  as  the  smallest  sin  ;  yea,  it  may  be  the  more 
lively  and  sensible  to  the  soul  by  affliction  ;  but  by  sin  it  always 
suffers  loss,  as  the  experience  of  all  Christians  does  certainly 
teach  them. 

The  unconverted  heart  subject  to  the  lusts  of  ignorance. 

The  soul  of  man  unconverted,  is  no  other  than  a  den  of  impure 
lusts,  wherein  dwell  pride,  uncleanness,  avarice,  malice,  &,c., 
just  as  Babylon  is  described,  Rev.  xviii.  2,  or  as  Isai.  xiii.  21. 
Were  a  man's  eyes  opened,  he  would  as  much  abhor  to  remain 
with  himself  in  that  condition  as  to  dwell  in  a  house  full  of  snakes 
and  serpents,  as  St.  Austin  says.  And  the  first  part  of  conver- 
sion is  at  once  to  rid  the  soul  of  these  noisome  inhabitants ;  for 
there  is  no  one  at  all  found  naturally  vacant  and  free  from  them. 
Thus  the  Apostle  here  expresses  of  the  believers  to  whom  he 
wrote,  that  these  lusts  were  theirs  before,  in  their  ignorance. 

There  is  a  truth  implied  in  it,  viz.,  that  all  sin  arises  from  some 
kind  of  ignorance,  or,  at  least,  from  present  inadvertence  and  in- 
consideration,  turning  away  the  mind  from  the  light;  which  there- 
fore, for  the  time,  is  as  if  it  were  not,  and  is  all  one  with  ignor- 
ance in  the  effect,  ana  therefore  the  works  of  sin  are  all  called 
works  of  darkness ;  for  were  the  true  visage  of  sin  seen  by  a  full 
light,  undressed  and  unpainted,  it  were  impossible,  while  it  so  ap- 
peared, that  any  one  soul  could  be  in  love  with  it ;  it  would  rather 
fly  it,  as  hideous  and  abominable.  But  because  the  soul  unre- 
newed  is  all  darkness,  therefore  it  is  all  lust  and  love  of  sin  ;  there 
is  no  order  in  it,  because  no  light.  As  at  the  first  in  the  world, 
confusion  and  darkness  went  together,  and  darkness  was  upon  the 
face  of  the  deep,  it  is  so  in  the  soul  ;  the  more  ignorance,  the  more 
abundance  of  lusts. 

That  light  which  frees  the  soul,  and  rescues  it  from  the  very 
kingdom  of  darkness,  must  be  somewhat  beyond  that  which  nature 
can  attain  to.  All  the  light  of  philosophy,  natural  and  moral,  is 
not  sufficient,  yea,  the  very  knowledge  of  the  law,  severed  from 
Christ,  serves  not  so  to  enlighten  and  renew  the  soul,  as  to  free  it 
from  the  darkness  or  ignorance  here  spoken  of;  for  our  Apostle 
writes  to  Jews  who  knew  the  law,  and  were  instructed  in  it  before 
their  conversion,  yet  he  calls  those  times,  wherein  Christ  was  un- 
known to  them,  the  times  of  their  ignorance.  Though  the  stars 
shine  never  so  bright  and  the  moon  with  them  in  its  full,  yet  they 
do  not  altogether  make  it  day ;  still  it  is  night  till  the  sun  appear. 
Therefore  the  Hebrew  doctors,  upon  that  word  of  Solomon's  Van- 
ity of  vanities ,  all  is  vanity,  say,  Vana  etiam  lex,  donee  venerit 
Messias :  Vain  even  the  law,  until  Messiah  come.  Therefore  of 
Mm  Zacharias  says,  The  day-spring  from  on  high  hath  visited  us^ 


COMMENTARY    ON    PETER.  131 

to  give  light  to  them  that  sit  in  darkness  and  in  the  shadow  of 
death,  and  to  guide  our  feet  into  the  way  of  peace,  Luke  i.  78,  79. 

A  natural  man  may  attain  to  very  much  acquired  knowledge  of 
the  doctrine  of  Christ,  and  may  discourse  excellently  of  it,  and 
yet  still  his  soul  be  in  the  chains  of  darkness,  fast  locked  up  under 
the  ignorance  here  mentioned,  and  so  he  may  be  still  of  a  carnal 
mind,  in  subjection  to  these  lusts  of  ignorance. 

The  saving  light  of  faith,  is  a  beam  of  the  Sun  of  Righteousness. 
himself,  that  he  sends  into  the  soul,  by  which  he  makes  it  discern 
his  incomparable  beauties,  and  by  that  sight  alienates  it  from  all 
those  lusts  and  desires,  which  do  then  appear  to  be  what  indeed 
they  are,  vileness  and  filthiness  itself,  making  the  soul  wonder  at 
itself,  how  it  could  love  such  base  trash  so  long,  and  fully  resolve 
now  on  the  choice  of  Jesus  Christ,  the  chief  among  ten  thousands, 
Cant.  v.  10,  yea,  the  fairest  of  the  children  of  men,  Psal.  xlv.  2, 
for  that  he  is  withal  the  only  begotten  Son  of  God,  the  brightness 
of  the  Father's  glory,  and  the  express  image  of  his  person,  Heb. 
i.  3. 

The  soul  once  acquainted  with  him,  can,  with  disdain,  turn  off 
all  the  base  solicitations  and  importunities  of  sin,  and  command 
them  away  that  formerly  had  command  over  it,  though  they  plead 
former  familiarities  and  the  interest  they  once  had  in  the  heart  of 
the  Christian  before  it  was  enlightened  and  renewed.  He  can 
well  tell  them,  after  his  sight  of  Christ,  that  it  is  true,  while  he 
knew  no  better  pleasures  than  they  were,  he  thought  them  lovely 
and  pleasing,  but  that  one  glance  of  the  face  of  Jesus  Christ  hath 
turned  them  all  into  extreme  blackness  and  deformity ;  that  so 
soon  as  ever  Christ  appeared  to  him,  they  straightway  lost  all  their 
credit  and  esteem  in  his  heart,  and  have  lost  it  forever ;  they  need 
never  look  to  recover  it  any  more. 

Be  ye  holy,  for  I  am  holy. 

Of  all  children,  the  children  of  God  are  the  most  obliged  to 
obedience,  for  he  is  both  the  wisest  and  the  most  loving  of  Fa- 
thers. And  the  sum  of  all  his  commands  is  that  which  is  their 
glory  and  happiness,  that  they  endeavor  to  be  like  him,  to  resem- 
ble their  heavenly  Father.  Be  ye  perfect,  as  your  heavenly  Fa- 
ther is  perfect,  says  our  Saviour,  Matt.  v.  48.  And  here  the 
Apostle  is  citing  out  of  the  Law  :  Be  ye  holy  for  I am  holy ,  Levit. 
xi.  44.  Law  and  Gospel  agree  in  th^s.  Again  :  children  who 
resemble  their  fathers,  as  they  grow  up  in  years,  they  grow  the 
more  like  to  them  ,  thus  the  children  of  God  do  increase  in  their 
resemblance,  and  are  daily  more  and  more  renewed  after  his  image. 
There  is  in  them  an  innate  likeness  by  reason  of  his  image  im- 
pressed on  them  in  their  first  renovation,  and  his  Spirit  dwelling 
within  them ;  and  there  is  a  continual  increase  of  it  arising  from 


132  LEIGHTON'S  SELECT  WORKS. 

their  pious  imitation  and  study  of  conformity,  which  is  here  ex- 
horted to. 

The  imitation  of  vicious  men  and  the  corrupt  world  is  here  for- 
bidden. The  imitation  of  men's  indifferent  customs  is  base  and 
servile  ;  the  imitation  of  the  virtues  of  good  men  is  commendable  ; 
but  the  imitation  of  this  highest  pattern,  this  primitive  goodness, 
the  most  holy  God,  is  the  top  of  excellency.  It  is  well  said,  Summa 
religionis  est  imitari  quern  colis :  The  essence  of  religion  consists 
in  the  imitation  of  Him  we  worship.  All  of  us  offer  Him  some 
kind  of  worship,  but  few  seriously  study  and  endeavor  this  blessed 
conformity. 

There  is  unquestionably  among  those  who  profess  themselves 
the  people  of  God,  a  select  number  who  are  indeed  his  children, 
and  bear  his  image  both  in  their  hearts  and  in  their  lives;  this 
impression  of  holiness  is  on  their  souls  and  their  conversation  ; 
but  with  the  most,  a  name  and»a  form  of  godliness  are  all  they 
have  for  religion.  Alas  !  we  speak  of  holiness,  and  we  hear  of  it, 
and  it  may  be  we  commend  it,  but  we  act  it  not ;  or,  if  we  do,  it 
is  but  an  acting  of  it,  in  the  sense  in  which  the  word  is  often  taken 
for  a  personated  acting,  as  on  a  stage  in  the  sight  of  men  ;  not  as 
in  the  sight  of  our  lovely  God,  lodging  it  in  our  hearts,  arid  from 
thence  diffusing  it  into  all  our  actions.  A  child  is  truly  like  his 
father,  when  not  only  his  visage  resembles  him,  but  still  more  so 
his  mind  and  inward  disposition ;  thus  are  the  true  children  of 
God  like  their  heavenly  Father  in  their  words  and  in  their  actions, 
but  most  of  all  in  heart. 

Tt  is  no  matter  though  the  profane  world  (which  so  hates  God 
that  it  cannot  endure  his  image)  do  mock  and  revile ;  it  is  thy 
honor  to  be,  as  David  said,  (2  Sam.  vi.  22)  thus  more  vile,  in 
growing  still  more  like  unto  Him  in  holiness.  What  though  the 
polite  man  count  thy  fashion  a  little  odd  and  too  precise,  it  is  be- 
cause he  knows  nothing  above  that  model  of  goodness  which  he 
hath  set  himself,  and  therefore  approves  of  nothing  beyond  it ;  he 
knows  not  God,  and  therefore  does  not  discern  and  esteem  what  is 
most  like  him.  When  courtiers  come  down  into  the  country,  the 
common  homebred  people  possibly  think  their  habit  strange,  but 
they  care  not  for  that,  it  is  the  fashion  at  court.  What  need, 
then,  that  the  godly  should  be  so  tcnder-foreheaded,  as  to  be  put 
out  of  countenance  because  the  world  looks  on  holiness  as  a  sin- 
gularity '?  it  is  the  only  fashion  in  the  highest  court,  yea,  of  the 
King  of  kings  himself. 

As  it  will  raise  our  endeavor  high,  to  look  on  the  highest  pat- 
tern, so  it  will  lay  our  thoughts  low  concerning  ourselves.  Men 
compare  themselves  with  men,  and  readily  with  the  worst,  and 
flatter  themselves  with  that  comparative  betterness.  This  is  not 
the  way  to  see  our  spots,  to  look  into  the  muddy  streams  of  pro- 
fane men's  lives ;  but  look  into  the  clear  fountain  of  the  word, 


COMMENTARY    ON    PETER.  133 

and  there  we  may  both  discern  and  wash  them.  Consider  the  in- 
finite holiness  of  God,  and  this  will  humble  us  to  the  dust.  When 
Isaiah  saw  the  glory  of  the  Lord,  and  heard  the  Seraphim  cry, 
Holy,  holy,  holy,  he  cried  out  of  his  own  and  the  people's  unholi- 
ness,  Woe  is  me,  for  lam  undone,  for  I  am  a  man  of  unclean  lips, 
and  I  dwell  in  the  midst  of  a  people  of  unclean  lips  ;  for  mine  eyes 
have  seen  the  King,  the  Lord  of  Hosts.  Chap  vi.  3,  4. 

THE    HOLT    FEAR   OF    GoD. 

Pass  the  time  of  your  sojourning  here  in  Fear. 

It  were  superfluous  to  insist  on  the  defining  of  this  passion  of 
fear,  and  the  manifold  distinctions  of  it,  either  with  philosophers 
or  divines.  The  fear  here  recommended,  is,  out  of  question,  a 
holy  self-suspicion  and  fear  of  offending  God,  which  may  not  only 
consist  with  assured  hope  of  salvation,  and  with  faith,  and  love, 
and  spiritual  joy,  but  is  their  inseparable  companion  ;  as  all  di- 
vine graces  are  linked  together,  (as  the  heathens  said  of  their 
three  graces,)  and,  as  they  dwell  together,  they  grow  or  decrease 
together.  The  more  a  Christian  believes,  and  loves,  and  rejoices 
in  the  love  of  God,  the  more  unwilling  surely  he  is  to  displease 
him,  and  if  in  danger  of  displeasing  him,  the  more  afraid  of  it; 
and  on  the  other  side,  this  fear  being  the  true  principle  of  a  wary 
and  holy  conversation,  fleeing  sin,  and  the  occasions  of  sin,  and 
temptations  to  it,-  and  resisting  them  when  they  make  an  assault, 
is  as  a  watch  or  guard  that  keeps  out  the  enemies  and  disturbers 
of  the  soul,  and  so  preserves  its  inward  peace,  keeps  the  assurance 
of  faith  and  hope  unmolested,  and  that  joy  which  they  cause,  and 
the  intercourse  and  societies  of  love  betwixt  the  soul  and  her  be- 
loved, uninterrupted  ;  all  which  are  most  in  danger  when  this  fear 
abates  and  falls  to  slumbering;  for  then,  some  notable  sin  or  other 
is  ready  to  break  in  and  put  all  into  disorder,  and  for  a  time  make 
those  graces,  and  the  comfort  of  them  to  present  feeling,  as  much 
to  seek  as  if  they  were  not  there  at  all. 

No  wonder,  then,  that  the  Apostle,  having  stirred  up  his  Chris- 
tian brethren,  whatsoever  be  their  estate  in  the  world,  to  seek  to 
be  rich  in  those  jewels  of  faith,  and  hope,  and  love,  and  spiritual 
joy,  and  then,  considering  that  they  travel  amongst  a  world  of 
thieves  and  robbers, — no  wonder,  I  say,  that  he  adds  this,  advises 
them  to  give  those  their  jewels  in  custody,  under  God,  to  this 
trusty  and  watchful  grace  of  godly  fear  ;  and  having  earnestly  ex- 
horted them  to  holiness,  he  is  very  fitly  particular  in  this  fear, 
which  makes  up  so  great  a  part  of  that  holiness,  that  it  is  often  in 
Scripture  named  for  it  all. 

Solomon  calls  it  the  beginning  or  the  top  of  wisdom,  Prov.  xv. 
33:  the  word  signifies  both,  and  it  is' both.     The  beginning  of  it, 
is  the  beginning  of  wisdom,  and  the  progress  and  increase  of  it 
12 


134  LEIGHTON'S  SELECT  WORKS. 

is  the  increase  of  wisdom.  That  hardy  rashness  which  many  ac- 
count valor,  is  the  companion  of  ignorance ;  and  of  all  rashness, 
boldness  to  sin  is  the  most  witless  and  foolish.  There  is  in  this, 
as  in  all  fear,  an  apprehension  of  an  evil  whereof  we  are  in  dan- 
ger. The  evil  is  sin,  and  the  displeasure  of  God  and  punishment 
following  upon  sin.  The  godly  man  judgeth  wisely,  as  the  truth 
is,  that  sin  is  the  greatest  of  evils,  and  the  cause  of  all  other  evils  ; 
it  is  a  transgression  of  the  just  law  of  God,  and  so  a  provocation 
of  His  just  anger,  and  the  cause  of  those  punishments,  temporal, 
spiritual,  and  eternal,  which  he  inflicts.  And  then,  considering 
how  mighty  He  is  to  punish,  considering  both  the  power  and  the 
reach  of  his  hand,  that  it  is  both  most  heavy  and  unavoidable;  all 
these  things  may  and  should  concur  to  the  working  of  this  fear. 

There  is,  no  doubt,  a  great  difference  betwixt  those  two  kinds 
of  fear  that  are  usually  differenced  by  the  names  of  servile  and 
filial  fear  ;  but  certainly,  the  most  genuine  fear  of  the  sons  of 
God,  who  call  him  Father,  doth  not  exclude  the  consideration  of 
his  justice  and  of  the  punishment  of  sin  which  his  justice  inflicts. 
We  see  here,  it  is  used  as  the  great  motive  of  this  fear,  that  He 
judgeth  every  man  according  to  Ms  works.  And  David  in  that 
Psalm  wherein  he  so  much  breathes  forth  those  other  sweet  affec- 
tions of  love,  and  hope,  and  delight  in  God  arid  in  his  word,  yet 
expresseth  this  fear  even  of  the  justice  of  God  :  My  flesh  trembleth 
for  fear  of  thee,  and  I  am  afraid  of  thy  judgments.  Psal.  cxix. 
120.  The  flesh  is  to  be  awed  by  Divine  judgments,  though  the 
higher  and  surer  part  of  the  soul  is  strongly  and  freely  tied  with 
the  cords  of  love.  Temporal  corrections,  indeed,  they  fear  not  so 
much  in  themselves,  as  that  impression  of  wrath  that  may  be  upon 
them  for  their  sins.  Psal.  vi,  1.  That  is  the  main  matter  of  their 
fear,  because  their  happiness  is  in  His  love,  and  the  light  of  His 
countenance,  that  is  their  life.  They  regard  not  how  the  world 
looks  upon  them  ;  they  care  not  who  frown,  so  He  smile  on  them  ; 
because  no  other  enemy  nor  evil  in  the  world  can  deprive  them  of 
this,  but  their  own  sin,  therefore  that  is  what  they  fear  most. 

As  the  evil  is  great,  so  the  Christian  hath  great  reason  to  fear 
in  regard  of  his  danger  of  it,  considering  the  multitude,  strength, 
and  craft  of  his  enemies,  and  his  own  weakness  and  unskilful- 
ness  to  resist  them.  And  his  sad  experience  in  being  often  foiled, 
teacheth  him  that  it  is  thus  ;  he  cannot  be  ignorant  of  it ;  he  finds 
how  often  his  own  resolutions  and  purposes  deceive  him.  Cer- 
tainly, a  godly  man  is  sometimes  driven  to  wonder  at  his  own 
frailty  and  inconstancy.  What  strange  differences  will  be  betwixt 
him  and  himself:  how  high  and  how  delightful  at  some  times  are 
his  thoughts  of  God  and  the  glory  of  the  life  to  come ;  and  yet, 
how  easily  at  another  time  base  temptations  will  bemire  him,  or,  at 
the  least  molest  and  vex  him  !  And  this  keeps  him  in  a  continual 
fear,  and  that  fear  in  continual  vigilancy  and  circumspectness. 


COMMENTARY    ON    PETER.  135 

When  he  looks  up  to  God,  and  considers  the  truth  of  his  promises, 
and  the  sufficiency  of  his  grace  and  protection,  and  the  almighty 
strength  of  his  Redeemer,  these  things  fill  his  soul  with  confi- 
dence and  assurance  ;  but  when  he  turns  his  eye  downward  again 
upon  himself,  and  finds  so  much  remaining  corruption  within,  and 
so  many  temptations,  and  dangers,  and  adversaries  without,  this 
forces  him  jiot  only  to  fear,  but  to  despair  of  himself;  and  it 
should  do  so,  that  his  trust  in  God  may  be  the  purer  and  more  en- 
tire. That  confidence  in  God  will  not  make  him  secure  and  pre- 
sumptuous in  himself,  nor  that  fear  of  himself  make  him  diffident 
of  God.  This  fear  is  not  opposite  to  faith,  but  high-mindedness 
and  presumption  are.  See  Rom.  xi.  20.  To  a  natural  man,  it 
would  seem  an  odd  kind  of  reasoning  that  of  the  apostle,  Phil,  ii 
12,  ,13  :  It  is  God  that  workcth  in  you  to  will  and  to  do  of  his  good 
pleasure:  therefore,  (would  he  think)  you  may  save  labor,  you 
may  sit  still,  and  not  work,  or,  if  you  work,  you  may  work  fear- 
lessly, being  so  sure  of  His  help :  but  the  apostle  is  of  another 
mind  ;  his  inference  is,  Therefore,  work  out  your  own  salvation, 
and  work  it  with  fear  and  trembling. 

But  he  that  hath  assurance  of  salvation,  why  should  he  fear? 
If  there  is  truth  in  his  assurance,  nothing  can  disappoint  him,  not 
sin  itself.  It  is  true  ;  but  it  is  no  less  true,  that  if  ye  do  not  fc^r 
to  sin,  there  is  no  truth  in  his  assurance  :  it  is  not  the  assurance 
of  faith,  but  the  mispersuasion  of  a  secure  and  profane  mind. 
Suppose  it  so,  that  the  sins  of  a  godly  man  cannot  be  such  as  to 
cut  him  short  of  that  salvation  whereof  he  is  assured ;  yet  they 
may  be  such  as  for  a  time  will  deprive  him  of  that  assurance,  and 
not  only  remove  the  comfort  he  hath  in  that,  but  let  in  horrors 
and  anguish  of  conscience  in  its  stead.  Though  a  believer  is 
freed  from  hell,  (and  we  may  overstrain  this  assurance,  in  our  doc- 
trine, beyond  what  the  soberest  and  devoutest  men  in  the  world 
can  ever  find  in  themselves,  though  they  will  not  trouble  them- 
selves to  contest  and  dispute  with  them  that  say  they  have  it,)  so 
that  his  soul  cannot  come  there  :  yet  some  sins  may  bring  as  it 
were  a  hell  into  his  soul  for  a  time,  and  this  is  reason  enough  for 
any  Christian  in  his  right  wits  to  be  afraid  of  sin.  No  man  would 
willingly  hazard  himself  upon  a  fall  that  may  break  his  leg,  or 
some  other  bone  ;  though  he  could  be  made  suie  that  he  should  not 
break  his  neck,  or  that  his  life  were  not  at  all  in  danger,  and  that 
he  should  be  perfectly  cured,  yet,  the  pain  and  trouble  of  such  a 
hurt  would  terrify  him,  and  make  him  wary  and  fearful  when  he 
walks  in  danger.  The  broken  bones  that  David  complains  of 
after  his  fall,  may  work  fear  and  wariness  in  those  that  hear  him, 
though  they  were  ascertained  of  a  like  recovery. 

This  fear  is  not  cowardice  ;  it  doth  not  debase,  but  elevates  the 
mind ;  for  it  drowns  all  lower  fears,  and  begets  true  fortitude  and 
courage  to  encounter  all  dangers,  for  the  sake  of  a  good  con- 


136  LEIGHTON'S  SELECT  WORKS. 

science  and  the  obeying  of  God.  The  righteous  is  bold  as  a  lion. 
Prov.  xxviii.  1.  He  dares  do  anything  but  offend  God  ;  and  to 
dare  to  do  that,  is  the  greatest  folly,  and  weakness,  and  baseness, 
in  the  world.  From  this  fear  have  sprung  all  the  generous  reso- 
lutions, and  patient  sufferings  of  the  saints  and  martyrs  of  God  ; 
because  they  durst  not  sin  against  Him,  therefore  they  durst  be 
imprisoned,  and  impoverished,  and  tortured,  and  dje  for  Him. 
Thus  the  prophet  sets  carnal  and  godly  fear  as  opposite,  and  the 
one  expelling  the  other.  Isa.  vi.ii.  12,  13.  And  our  Saviour, 
Luke  xii.  4,  Fear  not  them  that  kill  the  body  ;  but  fear  Him  which, 
after  he  hath  killed,  hath  power  to  cast  into  hell;  yea,  I  say  unto 
you,  fear  Him.  Fear  not,  but  fear  ;  and  therefore  fear,  that  you 
may  not  fear.  This  fear  is  like  the  trembling  that  hath  been  ob- 
served in  some  of  great  courage  before  battles.  Moses  was  bold 
and  fearless  in  dealing  with  a  proud  and  wicked  king,  but  when 
God  appeared,  he  said,  (as  the  apostle  informs  us,)  /  exceedingly 
fear  and  quake.  Heb.  xii.  21. 

####### 

You  are  sojourners  and  strangers,  (as  here  the  word  signifies,) 
and  a  wary,  circumspect  carriage  becomes  strangers,  because  they 
are  most  exposed  to  wrongs  and  hard  accidents.    You  are  encom- 
passed with  enemies  and  snares ;  how  can  you  be  secure   in  the 
midst  of  them  1     This  is  not  your  rest ;  watchful  fear  becomes 
this  your  sojourning.     Perfect  peace  and  security  are  reserved  for 
you  at  home,  and  that   is  the  last  term  of  this  fear  ;  it  continues 
all  the  time  of  this  sojourning  life,  dies  not  before  us  ;  we  and  i 
shall  expire  together.     This,  then,  is  the  term  or  continuance  o 
this  fear. 

Blesssd  is  he  that  fear  eth  always,  says  Solomon,  Proverbs  xxviii 
14  ;  in  secret  and  in  society,  in  his  own  house  and  in  God's.     We 
must  hear  the  word  with  fear,  and   preach  it   with  fear,   afraid  to 
miscarry  in  our   intentions  and  manners.     Serve  the   Lord,  with 
fear,  yea,  in  times  of  inward  comfort  and  joy,  yet  rejoice  with  trem 
bling.     Psal.  ii.    1 1.     Not  only  when  a  man   feels  most  his  owi 
weakness,  but  when  he  finds  himself  strongest.    INone  are  so  high 
advanced  in  grace  here  below,  as  to  be  out  of  need  of  this  grace 
but  when  their  sojourning  shall  be  done,  and  they  are  come  home 
to  their  father's  house  above,  then  no  more  fearing.     No  entrance 
for  dangers  there,  and  therefore  no  fear.    A  holy  reverence  of  the 
majesty  of  God  they  shall  indeed  have  then  most  of  all,  as  the  an 
gels  still  have,   because  they  shall   see  Him  most  clearly,  and  be 
cause  the  more  he  is  known,  the  more  he  is  reverenced  ;   but  this 
fear  that  relates  to  danger,   shall   then  vanish,  for  in  that  worl( 
there  is  neither  sin,  nor  sorrow  for  sin,  nor  temptation  to  sin  ;  no 
more  conflicts,  but  after  a  full  and  final  victory,  an  eternal  peace 
an  everlasting  triumph.     Not  only  fear,  but  faith,   and  hope,  do 
imply  some  imperfection  not  consistent  with  that  blessed  estate 


COMMENTARY    ON    PETER.  139 

rather  to  cover  their  remaining  malices  with  superficial  verbal  for- 
And  again  he  expresses  this  as  the  top  of  his  ambition,  That  I 
may  know  him,  and  the  power  of  his  resurrection,  and  the  fellow- 
ship of  his  sufferings,  being  made  conformable  unto  his  death. 
Phil.  iii.  10.  That  conformity  is  this  only  knowledge.  He  that 
hath  his  lusts  unmortified,  and  a  heart  unweaned  from  the  world, 
though  he  know  all  the  history  of  the  death  and  sufferings  of 
Jesus  Christ,  and  can  discourse  well  of  them,  yet  indeed  he  knows 
them  not. 

If  you  would  increase  much  in  holiness,  and  be  strong  against 
the  temptations  to  sin,  this  is  the  only  art  of  it ;  view  much,  and 
so  seek  to  know  much  of  the  death  of  Jesus  Christ.  Consider 
often  at  how  high  a  rate  we  were  redeemed  from  sin,  and  provide 
this  answer,  for  all  the  enticements  of  sin  and  the  world  : — "Ex- 
cept you  can  offer  my  soul  something  beyond  that  price  that  was 
given  for  it  on  the  cross,  I  cannot  hearken  to  you." — "  Far  be  it 
from  me/'  will  a  Christian  say,  who  considers  this  redemption, 
"  that  ever  I  should  prefer,  a  base  lust,  or  anything  in  this  world, 
or  it  all,  to  Him  who  gave  himself  to  death  for  me,  and  paid  my 
ransom  with  his  blood.  His  matchless  love  hath  freed  me  from 
the  miserable  captivity  of  sin,  and  hath  forever  fastened  me  to  the 
sweet  yoke  of  his  obedience.  Let  him  alone  to  dwell  and  rule 
within  me,  and  never  let  him  go  forth  from  my  heart,  who  for  my 
sake  refused  to  come  down  from  the  cross." 

The  time  of  Messiah's  coming. 

It  is  doubtless  the  fit  time  ;  but  notwithstanding  the  schoolmen 
offer  at  reasons  to  prove  the  fitness  of  it,  as  their  humor  is  to  prove 
all  things,  none  dare,  I  think,  conclude,  but  if  God  had  so  ap- 
pointed, it  might  have  been  either  sooner  or  later.  And  our 
safest  way  is  to  rest  in  this,  that  it  was  the  fit  time,  because  so  it 
pleased  Him,  and  to  seek  no  other  season  why,  having  promised  the 
Messiah  so  quickly,  after  man's  fall,  He  deferred  his  coming  about 
four  thousand  years,  and  a  great  part  of  that  time  shut  up  the 
knowledge  of  Himself  and  the  true  religion,  within  the  narrow  com- 
pass of  that  one  nation  of  which  Christ  was  to  be  born  ;  of  these 
and  such  like  things,  we  can  give  no  other  reason  than  that  which 
he  teacheth  us  in  a  like  case,  Even  so,  Father,  because  it  seemeth 
good  unto  tliee.  Matt.  xi.  26. 

Belief  in  God  through  Christ.    Who  by  Him  do  believe  in  God,  &c.       = 

A  man  may  have,  while  living  out  of  Christ,  yea,  he  must,  he 
cannot  choose  but  have  a  conviction  within  him,  that  there  is  a 
God  ;  and  further  he  may  have,  even  out  of  Christ,  some  kind  of 
belief  of  those  things  that  are  spoken  concerning  God  ;  but  to  re- 
pose on  God  as  his  God  and  his  salvation,  which  is  indeed  to  be- 


140  LEIGHTON'S  SELECT  WORKS. 

lieve  in  Him,  this  cannot  be  but  where  Christ  is  the  medium 
through  which  we  look  upon  God ;  for  so  long  as  we  look 
upon  God  through  our  own  guiltiness,  we  can  see  nothing  but 
His  wrath,  and  apprehend  Him  as  an  armed  enemy ;  and  there- 
fore are  so  far  from  resting  on  Him  as  our  happiness,  that  the 
more  we  view  it,  it  puts  us  upon  the  more  speed  to  fly  from 
Him,  and  to  cry  out,  Who  can  dwell  with  everlasting  burnings, 
and  abide  with  a  consuming  Jire  ?  But  our  Saviour,  taking 
sin  out  of  the  way,  puts  himself  betwixt  our  sins  and  God, 
and  so  makes  a  wonderful  change  of  our  apprehension  of  Him. 
When  you  look  through  a  red  glass,  the  whole  heavens  seem  bloody ; 
but  through  pure  uncolored  glass,  you  receive  the  clear  light  that 
is  so  refreshing  and  comfortable  to  behold.  When  sin  unpardon- 
ed  is  betwixt,  and  we  look  on  God  through  that,  we  can  perceive 
nothing  but  anger  and  enmity  in  his  countenance  ;  but  make 
Christ  once  the  medium,  our  pure  Redeemer,  and  through  him, 
as  clear,  transparent  glass,  the  beams  of  God's  favorable  counte- 
nance shine  in  upon  the  soul.  The  Father  cannot  look  upon  his 
well-beloved  Son,  but  graciously  and  pleasingly.  God  looks  on 
us  out  of  Christ,  sees  us  rebels,  and  fit  to  be  condemned  :  we  look 
on  God  as  being  just  and  powerful  to  punish  us  ;  but  when  Christ 
is  betwixt,  God  looks  on  us  in  him  as  justified,  and  we  look  on 
God  in  him  as  pacified,  and  see  the  smiles  of  His  favorable  coun- 
tenance. Take  Christ  out,  all  is  terrible;  interpose  him,  all  is 
full  of  peace ;  therefore  set  him  always  betwixt,  and  by  him  we 
shall  believe  in  God. 

Unfeigned  love  of  the  Brethren.     See  that  ye  love  one  another  with  a  pure 
heart  fervently. 

Love  must  be  unfeigned.  It  appears  that  this  dissimulation  is  a 
disease  that  is  very  incident  in  this  particular.  The  Apostle  St. 
Paul  hath  the  same  word,  Rom.  xii.  9,  and  the  Apostle  St.  John  to 
the  same  sense,  1  John  iii.  18.  That  it  have  that  double  reality 
which  is  opposed  to  doubled-dissembled  love  ;  that  it  be  cordial  and 
effectual ;  that  the  professing  of  it  arise  from  truth  of  affection, 
and,  as  much  as  may  be,  be  seconded  with  action ;  that  both  the 
heart  and  the  hand  may  be  the  seal  of  it  rather  than  the  tongue  ; 
not  court  holy-water  and  empty  noise  of  service  and  affection, 
that  fears  nothing  more  than  to  be  put  upon  trial.  Although  thy 
brother  with  whom  thou  conversest,  cannot,  it  may  be,  see  through 
thy  false  appearances,  He  who  commands  this  love  looks  chiefly 
within,  seeks  it  there,  and,  if  he  find  it  not  there,  hates  them  most 
who  most  pretend  it ;  so  that  the  art  of  dissembling,  though  never 
so  well  studied,  cannot  pass  in  the  King's  court,  to  whom  all 
hearts  are  open,  and  all  desires  known.  When,  after  variances, 
men  are  brought  to  an  agreement,  they  are  much  subject  to  this, 


COMMENTARY    ON    PETER.  137 


and  therefore  all  of  them,  having  obtained  their  end,  shall  end ; 
faith  in  sight,  hope  in  possession,  and  fear  in  perfect  safety ;  and 
everlasting  love  and  delight  shall  fill  the  whole  soul  in  the  vision 
of  God. 

The  Course  of  a  Man's  Life  out  of  Christ. 

The  whole  course  of  a  man's  life  out  of  Christ,  is  nothing  but  a 
continual  trading  in  vanity,  running  a  circle  of  toil  and  labor,  and 
reaping  no  profit  at  all.  This  is  the  vanity  of  every  natural  man's 
conversation,  that  not  only  others  are  not  benefited  by  it,  but  it  is 
fruitless  to  himself;  there  arises  to  him  no  solid  good  out  of  it. 
That  is  most  truly  vain,  which  attains  not  its  proper  end  ;  now, 
all  a  man's  endeavors  aim  at  his  satisfaction  and  contentment, 
that  conversation  which  gives  him  nothing  of  that,  but  removes 
him  further  from  it,  is  justly  called  vain  conversation.  What  fruit 
had  ye,  says  the  Apostle,  in  those  things  whereof  yc  are  now 
ashamed?  Rom.  vi.  21.  Either  count  that  shame  which  at  the 
best  grows  out  of  them,  their  fruit,  or  confess  they  have  none  ; 
therefore  they  are  called  the  unfruitful  works  of  darkness.  Ephes. 
v.  11. 

Let  the  voluptuous  person  say  it  out  upon  his  death-bed,  what 
pleasure  or  profit  doth  then  abide  with  him  of  all  his  former  sinful 
delights.  Let  him  tell  if  there  remain  anything  of  them  all,  but 
that  which  he  would  gladly  not  have  to  remain,  the  sting  of  an 
accusing  conscience,  which  is  as  lasting  as  the  delight  of  sin  was 
shorl  and  vanishing.  Let  the  covetous  and  ambitious  declare 
freely,  even  those  of  them  who  have  prospered  most  in  their  pur- 
suit of  riches  and  honor,  what  ease  all  their  possessions  or  titles 
do  then  help  them  to ;  whether  their  pains  are  the  less  because 
their  chests  are  full,  or  their  houses  stately,  or  a  multitude  of 
friends  and  servants  waiting  on  them  with  hat  and  knee.  And  if 
all  these  things  cannot  ease  their  body,  how  much  less  can  they 
quiet  the  mind  !  And  therefore  is'it  not  true,  that  all  pains  in 
these  things,  and  the  uneven  ways  into  which  they  sometimes 
slept  aside  to  serve  those  ends,  and  generally,  that  all  the  ways  of 
sin  wherein  they  have  wearied  themselves,  were  vain  rollings  and 
tossings  up  and  down,  not  tending  to  a  certain  haven  of  peace 
and  happiness  ?  It  is  a  lamentable  thing  to  be  deluded  a  whole 
life-time  with  a  false  dream.  See  Isaiah  ii.  8. 

You  that  are  going  on  in  the  common  road  of  sin,  although 
many,  and  possibly  your  own  parents,  have  trodden  it  before  you, 
and  the  greatest  part  of  those  you  now  know  are  in  it  with  you,  and 
keep  you  company  in  it,  yet,  be  persuaded  to  stop  a  little,  and  ask 
yourselves  what  is  it  you  seek,  or  expect  in  the  end  of  it.  Would 
it  not  grieve  any  laboring  man,  to  work  hard  all  the  day,  and 
have  no  wages  to  look  for  at  night  ?  It  is  a  greater  loss  to  wear 


138  LEIGHTON'S  SELECT  WORKS. 

out  our  whole  life,  and  in  the  evening  of  our  days  find  nothing 
but  anguish  and  vexation.  Let  us  then  think  this,  that  so  much 
of  our  life  as  is  spent  in  the  ways  of  sin,  is  all  lost,  fruitless,  and 
vain  conversation. 

And  in  so  far  as  the  Apostle  says  here,  You  are  redeemed  from 
this  conversation,  this  imports  it  to  be  a  servile  slavish  condition, 
as  the  other  word,  vain,  expresses  it  to  be  fruitless.  And  this  is 
the  madness  of  a  sinner,  that  he  fancies  liberty  in  that  which  is 
the  basest  thraldom  ;  as  those  poor  frantic  persons  that  are  lying 
ragged,  and  bound  in  chains,  yet  imagine  that  they  are  kings,  that 
their  irons  are  chains  of  gold,  their  rags  robes,  and  their  filthy 
lodge  a  palace.  As  it  is  misery  to  be  liable  to  the  sentence  of 
death,  so  it  is  slavery  to  be  subject  to  the  dominion  of  sin  ;  and  he 
that  is  delivered  from  the  one,  is  likewise  set  free  from  the  other. 
There  is  one  redemption  from  both.  He  that  is  redeemed  from 
destruction  by  the  blood  of  Christ,  is  likewise  redeemed  from  that 
vain  and  unholy  conversation  that  leads  to  it.  So,  Tit.  ii.  14. 
Our  Redeemer  was  anointed  for  this  purpose,  not  to  free  the  cap- 
tives from  the  sentence  of  death,  and  yet  leave  them  still  in  prison, 
but  to  proclaim  liberty  to  them,  and  the  opening  of  the  prison  to 
them  that  are  bound.  Isa.  Ixi.  1. 

You  easily  persuade  yourselves  that  Christ  hath  died  for  you, 
and  redeemed  you  from  hell ;  but  you  consider  not,  that  if  it  be 
so,  he  hath  likewise  redeemed  you  from  your  vain  conversation, 
and  hath  set  you  free  from  the  service  of  sin.  Certainly,  while 
you  find  not  that,  you  can  have  no  assurance  of  the  other ;  if  the 
chains  of  sin  continue  still  upon  you,  for  anything  you  can  know, 
these  chains  do  bind  you  over  to  the  other  chains  of  darkness  the 
Apostle  speaks  of,  2  Pet.  ii.  4.  Let  us  not  delude  ourselves  ;  if 
we  find  the  love  of  sin  and  of  the  world  work  stronger  in  our 
hearts  than  the  love  of  Christ,  we  are  not  as  yet  partakers  of  his 
redemption. 

The  precious  Blood  of  Christ  effectual  to  redemption  only  by  a  practical 
knowledge  and  experience  of  its  power. 

It  is  that  must  make  all  this  effectual,  the  right  knowledge  and 
due  consideration  of  it.  Ye  do  know  it  already,  but  I  would 
have  you  know  it  better,  more  deeply  and  practically  :  turn.it 
often  over,  be  more  in  the  study  and  meditation  of  it.  There  is 
work  enough  in  it  still  for  the  most  discerning  mind  ;  it  is  a  mystery 
so  deep,  that  you  shall  never  reach  the  bottom  of  it,  and  withal  so 
useful,  that  you  shall  find  always  new  profit  by  it.  Our  folly  is,  we 
gape  after  new. things,  and  yet  are  in  effect  ignorant  of  the  things 
we  think  we  know  best.  That  learned  Apostle  who  knew  so  much, 
and  spoke  so  many  tongues,  yet  says,  I  determined  to  know  nothing 
among  you,  save  Jesus  Christ  and  him  crucified.  1  Cor.  ii.  2. 


COMMENTARY    ON    PETER.  141 

giveness,  than  to  dislodge  them,  and  free  the  heart  of  them.  This 
is  a  poor  self  deceit.  As  the  philosoper  said  to  him,  who  being 
ashamed  that  he  was  espied  by  him  in  a  tavern  in  the  outer  room, 
withdrew  himself  to  the  inner,  he  called  after  him,  "  That  is  not 
the  way  out ;  the  more  you  go  that  way,  you  will  be  the  further 
within  it:"  so  when  hatreds  are  upon  admonition  not  thrown  out, 
but  retire  inward  to  hide  themselves,  they  grow  deeper  and  stron- 
ger than  before  ;  and  those  constrained  semblances  of  reconcile- 
ment are  but  a  false  healing,  do  but  skin  the  wound  over,  and 
therefore  it  usually  breaks  forth  worse  again. 

*  *  *  *  * 

Love  must  be  pure  from  a  pure  heart.  This  is  not  all  one  with 
the  former,  as  some  take  it.  It  is  true,  doubleriess  or  hypocrisy 
is  an  impurity,  and  a  great  one ;  but  all  impurity  is  not  double- 
ness  :  one  may  really  mean  that  friendship  and  affection  he  ex- 
presses, and  yet  it  may  be  most  contrary  to  that  which  is  here  re- 
quired, because  impure;  such  a  brotherly  love  as  that  of  Simeon 
and  Levi,  brethren  in  iniquity,  as  the  expressing  them  brethren, 
Gen.  xlix.,  is  taken  to  mean.  When  hearts  are  cemented  together 
by  impurity  itself,  by  ungodly  conversation  and  society  in  sin,  as 
uncleanness  or  drunkenness,  Sfc.,  this  is  a  swinish  fraternity,  a 
friendship  which  is  contracted,  as  it  were,  by  wallowing  in  the 
same  mire.  Call  it  good  fellowship,  or  what  you  will,  all  the  fruit 
that  in  the  end  can  be  expected  out  of  unholy  friendliness  and 
fellowship  in  sinning  together,  is,  to  be  tormented  together,  and  to 
add  each  to  the  torment  of  another. 

The  mutual  love  of  Christians  must  be  pure,  arising  from  such 
causes  as  are  pure  and  spiritual,  from  the  sense  of  our  Saviour's 
command  and  of  his  example  ;  for  he  himself  joins  that  with  it. 
A  new  commandment  give  I  you,  saith  he,  that  as  I  have  loved  you, 
so  you  also  love  one  another,  John  xiii.  34.  They  that  are  indeed 
lovers  of  God  are  united,  by  that  their  hearts  meet  in  Him,  as  in 
one  centre  :  they  cannot  but  love  one  another.  Where  a  godly 
man  sees  his  Father's  image,  he  is  forced  to  love  it ;  he  loves  those 
whom  he  perceives  godly,  so  as  to  delight  in  them,  because  that 
image  is  in  them  ;  and  those  that  appear  destitute  of  it,  he  loves 
them  so  as  to  wish  them  partakers  of  that  rnage.  And  this  is 
all  for  God  :  he  loves  ami  cum  in  Deo,  fy  inimiciim  propter  Deum : 
that  is,  he  loves  a  friend  in  God,  and  an  enemy  for  God.  And  as 
the  Christian's  love  is  pure  in  its  cause,  so  in  its  effects  and  exer- 
cise. His  society  and  converse  with  any,  tend  mainly  to  this, 
that  he  may  mutually  help  and  be  helped  in  the  knowledge  and 
love  of  God  ;  he  desires  most  that  he  and  his  brethren  may  joint- 
ly mind  their  journey  heavenwards,  and  further  one  another  in 
their  way  to  the  full  enjoyment  of  God.  And  this  is  truly  the  love 
of  a  pure  heart,  which  both  begins  and  ends  in  God. 

#  #  *  *  « 


142  LEIGHTON'S  SELECT  WORKS. 

There  is  in  this  fervent  love,  sympathy  with  the  griefs  of  our 
brethren,  desire  and  endeavor  to  help  them,  bearing  their  infirmi- 
ties, and  recovering  them  too,  if  it  may  be ;  raising  them  when 
they  fall,  admonishing  and  reproving  them  as  is  needful,  some- 
times sharply  and  yet  still  in  love  ;  rejoicing  in  their  good,  in 
their  gifts  and  graces,  so  far  from  envying  them,  that  we  be  glad 
as  ii  they  were  our  own.  There  is  the  same  blood  running  in 
their  veins  :  you  have  the  same  Father  and  the  same  Spirit  with- 
in you,  and  the  same  Jesus  Christ,  the  head  of  that  glorious  fra- 
ternity, The  first-born  among  many  brethren,  Rom.  viii.  29  ;  of 
whom  the  Apostle  saith,  that  He  hath  re-collected  into  one,  all 
things  in  Heaven  and  in  earth,  Eph.  i.  10.  The  word  is,  gather- 
ed them  into  one  head ;  and  so  suits  very  fitly  to  express  our  union 
in  him.  In  whom,  says  he  in  the  same  Epistle,  Eph.  iv.  16,  the 
whole  body  is  fitly  compacted  together ;  and  he  adds  that  which 
agrees  to  our  purpose,  that  this  body  grows  up  and  edijies  itself 
in  love.  All  the  members  receive  spirits  from  the  same  head,  and 
are  useful  and  serviceable  one  to  another,  and  to  the  whole  body. 
Thus,  these  brethren,  receiving  of  the  same  Spirit  from  their 
head,  Christ,  are  most  strongly  bent  to  the  good  of  one  another. 
If  there  be  but  a  thorn  in  the  foot,  the  back  boweth,  the  head 
stoops  down,  the  eyes  look,  the  hands  reach  to  it,  and  endeavor 
its  help  and  ease  :  in  a  word  all  the  members  partake  of  the  good 
and  evil,  one  of  another.  Now,  by  how  much  this  body  is  more 
spiritual  and  lively,  so  much  the  stronger  must  the  union  and  love 
of  the  parts  of  it  be  each  to  every  other.  You  are  brethren  by 
the  same  new  birth,  and  born  to  the  same  inheritance,  and  such 
an  one  as  shall  not  be  an  apple  of  strife  amongst  you,  to  beget  de- 
bates and  contentions  :  no,  it  is  enough  for  all,  and  none  shall 
prejudge  another,  but  you  shall  have  joy  in  the  happiness  one  of 
another  ;  seeing  you  shall  then  be  perfect  in  love  ;  all  harmony, 
no  difference  in  judgment  or  in  affection,  all  your  harps  tuned  to 
the  same  new  song,  which  you  shall  sing  forever.  Let  that  love 
begin  here,  which  shall  never  end. 

The  word  of  God  made  effectual  to  Regeneration  only  by  the  Spirit  of  God. 

So  that  this  efficacy  of  the  word  to  prove  successful  seed,  doth 
not  hang  upon  the  different  abilities  of  the  preachers,  their  having 
more  or  less  rhetoric  or  learning.  It  is  true,  eloquence  hath  a 
great  advantage  in  civil  and  moral  things  to  persuade,  and  to  draw 
the  hearers  by  the  ears,  almost  which  way  it  will ;  but  in  this 
spiritual  work,  to  revive  a  soul,  to  beget  it  anew,  the  influence  of 
Heaven  is  the  main  thing  requisite.  There  is  no  way  so  common 
and  plain,  (being  warranted  by  God  in  the  delivery  of  saving 
truth,)  but  the  Spirit  of  God  can  revive  the  soul  by  it ;  and  the 
most  skilful  and  authoritative  way,  yea,  being  withal  very  spiritual, 


COMMENTARY    ON    PETER.  143 

yet  may  effect  nothing,  because  left  alone  to  itself.  One  word  of 
holy  Scripture,  or  of  truth  conformable  to  it,  may  be  the  principle 
of  regeneration,  to  him  that  hath  heard  multitudes  of  excellent 
sermons,  and  hath  often  read  the  whole  Bible,  and  hath  still  con- 
tinued unchanged.  If  the  Spirit  of  God  preach  that  one  or  any 
such  word  to  the  soul,  God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  should  believe  in  him  should  not 
perish,  but  have  everlasting  life,  John  iii.  15,  it  will  be  cast  down 
with  the  fear  of  perishing,  and  driven  out  of  itself  by  that,  and 
raised  up  and  drawn  to  Jesus  Christ  by  the  hope  of  everlasting 
life ;  it  will  believe  on  him  that  it  may  have  life  and  be  inflamed 
with  the  love  of  God,  and  give  itself  to  Him  who  so  loved  the 
world,  as  to  give  His  only  begotten  Son  to  purchase  for  us  that 
everlasting  life.  Thus  may  that  word  prove  this  jrnmortal  seed, 
which,  though  very  often  read  and  heard  before,  was  but  a  dead 
letter.  A  drop  of  those  liquors  which  are  called  spirits,  operates 
more  than  large  draughts  of  other  waters :  one  word  spoken  by 
the  Lord  to  the  heart,  is  all  spirit,  and  doth  that  which  whole 
streams  of  man's  eloquence  could  never  effect. 

In  hearing  of  the  word,  men  look  usually  too  much  upon  men, 
and  forget  from  what  spring  the  word  hath  its  power ;  they  ob- 
serve too.  narrowly  the  different  hand  of  the  sowers,  and  too  little 
depend  on  His  hand,  who  is  great  Lord  of  both  seed-time  and 
harvest.  Be  it  sown  by  a  weak  hand,  or  a  stronger,  the  immortal 
seed  is  still  the  same  ;  yea,  suppose  the  worst,  that  it  be  a  foul 
hand  that  sows  it,  that  the  preacher  himself  be  not  so  sanctified 
and  of  so  edifying  a  life  as  you  would  wish,  yet,  the  seed  itself 
being  good,  contracts  no  defilement,  and  may  be  effectual  to  re- 
generation in  some,  and  to  the  strengthening  of  others;  although 
he  that  is  not  renewed  by  it  himself,  cannot  have  much  hope  of 
success,  nor  reap  much  comfort  by  it,  and  usually  doth  not  seek 
nor  regard  it  much ;  but  all  instruments  are  alike  in  an  Almighty 
hand. 


All  flesh  is  as  grass,  and  all  the   glory  of  man  as  the  flower  of  gra; 
grass  withereth  and  the  flower  thereof  falleth  away.     I  Pet.  i :  24. 


the 


This  natural  life  is  compared,  even  by  natural  men,  to  the  vain- 
est things,  and  scarcely  find  they  things  light  enough  to  express 
its  vanity ;  as  it  is  here  called  grass,  so  they  have  compared  the 
generations  of  men  to  the  leaves  of  trees.  But  the  light  of  Scrip- 
ture doth  most  discover  this,  and  it  is  a  lesson  that  requires  the 
Spirit  of  God  to  teach  it  aright,  Teach  us  (says  Moses,  Psal.  xc. 
12)  so  to  number  our  days,  that  we  may  apply  our  hearts  unto 
wisdom.  And  David  (Psal.  xxxix.  4,)  Make  me  to  know  my  life, 
how  frail  lam.  So  James  iv.  14,  What  is  your  life  ?  it  is  even  a 
vapor.  And  here  it  is  called  grass.  So  Job  xiv.  1,  2  Man  that 


144  „     LEIGH-TON'S  SELECT  WORKS. 

is  born  of  a  woman,  is  of  few  days  and  full  of  trouble.    He  cometh 
forth  like  a  flower  and  is  cut  down. 

Grass  hath  its  root  in  the  earth,  and  is  fed  by  the  moisture  of  it 
for  a  while  ;  but  besides  that  it  is  under  the  hazard  of  such 
weather  as  favors  it  not,  or  of  the  scythe  that  cuts  it  down  ;  give 
it  all  the  forbearance  that  may  be,  let  it  be  free  from  both  those, 
yet  how  quickly  will  it  wither  of  itself!  Set  aside  those  many  ac- 
cidents, the  smallest  of  which  is  able  to  destroy  our  natural  life, 
the  diseases  of  our  own  bodies,  arid  outward  violences,  and  casual- 
ties that  cut  down  many  in  their  greenness,  in  the  flower  of  their 
youth,  the  utmost  term  is  not  long  ;  in  the  course  of  nature  it  will 
wither.  Our  life  is  indeed  a  lighted  torch,  either  blown  out  by  some 
stroke  or  some  wind,  or,  if  spared,  yet  within  a  while  it  burns 
away,  and  will  die  out  of  itself. 

And  all  the  glory  of  man.]  This  is  elegantly  added.  There  is  in- 
deed a  great  deal  of  seeming  difference  betwixt  the  outward  condi- 
tions of  life  amongst  men.  Shall  the  rich,  and  honorable, and  beauti- 
ful, and  healthful  go  in  together,  under  the  same  name,  with  the  ba- 
ser and  un happier  part,  the  poor,  wretched  sort  of  the  world,  who 
seem  to  be  born  for  nothing  but  sufferings  and  miseries?  At  least, 
hath  the  wise  no  advantage  beyond  the  fools  ?  Is  all  grass  1  Make 
you  no  distinction  1  No ;  all  is  grass,  or  if  you  will  have  some  other 
name,  be  it  so  :  once,  this  is  true,  that  all  flesh  is  grass  ;  and  if 
that  glory  which  shines  so  much  in  your  eyes,  must  have  a  differ- 
ence, then  this  is  all  it  can  have, — it  is  but  the  flower  of  that 
same  grass  :  somewhat  above  the  common  grass  in  gayness,  a  lit- 
tle comelier,  and  better  apparelled  than  it,  but  partaker  of  its  frail 
and  fading  nature  ;  it  hath  no  privilege  nor  immunity  that  way, 
yea,  of  the  two,  is  the  less  durable,  and  usually  shorter  lived  ;  at 
the  best  it  decays  with  it :  The  grass  wither eth,  the  flower  thereof 
falleth  away. 

How  easily  and  quickly  hath  the  highest  splenifor  or  a  man's 
prosperity  been  blasted,  either  by  men's  power,  or  by  the  imme- 
diate hand  of  God !  The  Spirit  of  the  Lord  blows  upon  it  (as 
Isaiah  there  says,)  and  by  that,  not  only  withers  the  grass,  but  the 
flower  fades  though  never  so  fair.  When  thou  correctest  man  for 
iniquity,  says  David,  thou  makest  his  beauty  to  consume  away  like 
a  moth.  Psal.  xxxix.  11.  How  many  have  the  casualties  of  fire, 
or  war,  or  shipwreck,  in  one  day,  or  in  one  night,  or  in  a  small 
part  of  either,  turned  out  of  great  riches  into  extreme  poverty ! 
And  the  instances  are  not  few,  of  those  who  have  on  a  sudden 
fallen  from  the  top  of  honor  into  the  foulest  disgraces,  not  by  de- 
grees, coming  down  the  stair  they  went  up,  but  tumbled  down 
headlong.  And  the  most  vigorous  beauty  and  strength  of 
body,  how  doth  a  few  days'  sickness,  or  if  it  escape  that, 
a  few  years'  time,  blast  that  flower !  Yea,  those  higher  ad- 
vantages which  have  somewhat  both  of  truer  and  more  lasting 


COMMENTARY    ON    PETER.  145 

beauty  in  them,  the  endowments  of  wit,  and  learning,  and 
eloquence,  yea,  and  of  moral  goodness  and  virtue,  yet  they  cannot 
rise  above  this  word,  they  are  still,  in  all  their  glory,  but  the  flower 
of  grass ;  their  root  is  in  the  earth.  Natural  ornaments  are  of 
some  use  in  this  present  life,  but  they  reach  no  farther.  When 
men  have  wasted  their  strength,  and  endured  the  toil  of  study 
night  and  day,  it  is  but  a  small  parcel  of  knowledge  they  can 
attain  to,  and  they  are  forced  to  lie  down  in  the  dust  in  the  midst 
of  their  pursuit  of  it :  that  head  that  lodges  most  sciences,  shall 
within  a  while  be  disfurnished  of  them  all ;  and  the  tongue  that 
speaks  most  languages  be  silenced. 

The  great  projects  of  kings  and  princes,  and  they  also  them- 
selves, come  under  this  same  notion ;  all  the  vast  designs  that  are 
framing  in  their  heads,  fall  to  the  ground  in  a  moment ;  They  re- 
turn to  their  dust,  and  in  that  day  all  their  thoughts  perish,  rial. 
cxlvi.  4.  Archimedes  was  killed  in  the  midst  of  his  demonstra- 
tion. 

#  *  #  ••:•.-  *  #  # 

Hence,  learn  the  folly  and  pride  of  man  who  can   glory  and 
please  himself  in  the  frail  and  wretched  being  he  hath  here,  who 
doats  on   this    poor  natural  life,  and    cannot   be    persuaded   to 
think  on  one  higher  and  more  abiding,  although   the   course  of 
time,  and  his  daily  experience,  tell  him  this  truth,  that  all  flesh  is 
grass.     Yea,  the  Prophet  prefixes  to  these  words  a  command  of 
crying  ;  they  must  be  shouted  aloud  in  our  ears,  ere  we  will  hear 
them,  and  by  that  time  the  sound  of  the  cry  is  done,  we  have  for- 
gotten it  again.     Would  we  consider  this,  in  the  midst  of  those 
vanities  that  toss  our  light  minds  to  and  fro,  it  would  give  us  wiser 
thoughts,  and  ballast  our  hearts  ;  make  them  more  solid  and  stead- 
fast in  those  spiritual  endeavors  which  concern  a  durable  condi- 
tion, a  being  that  abides   forever ;  in   comparison  of  which,  the 
longest  term  of  natural  life  is  less  than  a  moment,  and  the  happiest 
estate  of  it  but  a  heap  of  miseries.     Were  all  of  us  more  constantly 
prosperous  than  any  one  of  us  is,  yet  that  one  thing  were  enough  to 
cry  down  the  price  we  put  upon  this  life,  that  it  continues  not. 
As  he  answered  to  one  who  had  a  mind  to  flatter  him  in  the  rnidst 
of  a  pompous  triumph,  by  saying,  What  is  wanting  here  1     Con- 
tinuance, said  he.     It  was  wisely  said  at  any  time,  but  wisest  of 
all,  to  have  so  sober  a  thought  in  such  a  solemnity,  in  which  weak 
heads  cannot  escape  either  to  be   wholly  drunk,   or   somewhat 
giddy  at  least.     Surely  we   forget  this,  when  we  grow  vain  upon 
any  human  glory  or  advantage;  the  color  of  it  pleases  us,  and  we 
forget  that  it  is  but  a  flower,  and  foolishly  over-esteem  it.     This  is 
like  that  madness  upon   flowers,   which  is  somewhere  prevalent, 
where  they  will  give  as  much  for  one  flower  as  would  buy  a  good 
dwelling-house.     Is  it  not  a  most  foolish  bargain,  to   bestow  con- 
tinual pains  and  diligence   upon  the  purchasing  of  great  posses- 
13 


146  LEIGHTON'S  SELECT  WORKS. 

sions  or  honors,  if  we  believe  this,  that  the  best  of  them  is  no 
other  than  a  short-lived  flower,  and  to  neglect  the  purchase  of 
those  glorious  mansions  of  eternity,  a  garland  of  such  flowers  as 
wither  not,  an  unfading  crown,  that  everlasting  life,  and  those 
everlasting  pleasures  that  are  at  the  right  hand  of  God  1 

The  Infancy  of  Saints.    As  new  born  babes,  &c. 

The  whole  estate  and  course  of  their  spiritual  life  here  is  call- 
ed their  infancy,  not  only  as  opposed  to  the  corruption  and  wick- 
edness of  the  old  man,  but  likewise  as  signifying  the  weakness 
and  imperfection  of  it,  at  its  best  in  this  life,  compared  with  the 
perfection  of  the  life  to  corne  ;  for  the  weakest  beginnings  of  grace 
are  by  no  means  so  far  below  the  highest  degree  of  it  possible  in 
this  life,  as  that  highest  degree  falls  short  of.  the  state  of  glory  ; 
so  that,  if  one  measure  of  grace  is  called  infancy  in  respect  of  an- 
other, much  more  is  all  grace  infancy  in  respect  of  glory.  And 
surely,  as  for  duration,  the  time  of  our  present  life  is  far  less  com- 
pared to  eternity,  than  the  time  of  our  natural  infancy  is  to  the 
rest  of  our  life  ;  so  that  we  may  be  still  called  but  new  or  lately 
born.  Our  best  pace  and  strongest  walking  in  obedience  here,  is 
but  as  the  stepping  of  children  when  they  begin  to  go  by  hold,  in 
comparison  of  the  perfect  obedience  in  glory  when  we  shall  follow 
the  Lamb  wheresoever  he  goes.  All  our  knowledge  here,  'is  but  as 
the  ignorance  of  infants,  and  all  our  expressions  of  God  and  of  his 
praises,  but  as  the  first  stammerings  of  children,  in  comparison  of 
the  knowledge  we  shall  have  of  Him  hereafter,  when  we  shall 
know  as  we  are  known,  and  of  the  praises  we  shall  then  offer  Him, 
when  that  new  song  shall  be  taught  us. 

Desire  the  sincere  milk  of  the  Word,  that  ye  may  grow  thereby. 

Desire  the  word,  not  that  you  may  only  hear  it ;  that  is  to  fall 
very  far  short  of  its  true  end  ;  yea,  it  is  to  take  the  beginning  of 
the  work  for  the  end  of  it.  '1  he  ear  is  indeed  the  mouth  of  the 
mind,  by  which  it  receives  the  word,  (as  Elihu  compares  it,  Job 
xxxiv.  2,)  but  meat  that  goes  no  farther  than  the  mouth,  you 
know  cannot  nourish.  Neither  ought  this  desire  of  the  word  to 
be,  only  to  satisfy  a  custom  ;  it  were  an  exceeding  folly  to  make 
so  superficial  a  thing  the  end  of  so  serious  a  work.  Again,  to 
hear  it  only  to  stop  the  mouth  of  conscience,  that  it  may  not 
clamor  more  for  the  gross  impiety  of  contemning  it,  this  is  to  hear 
it,  not  out  of  desire,  but  out  of  fear.  To  desire  it  only  for  some 
present  pleasure  and  delight  that  a  man  may  find  in  it,  is  not  the 
due  use  and  end  of  it :  that  there  is  delight  in  it,  may  help  to 
commend  it  to  those  that  find  it  so,  and  so  be  a  mean  to  advance 


COMMENTARY    ON    PETER.  147 

the  end  ;  but  the  end  it  is  not.  To  seek  no  more  than  a  present 
delight,  that  evanisheth  with  the  sound  of  the  words  that  die  in 
the  air,  is  not  to  desire  the  word  as  meat,  but  as  music,  as  God 
tells  the  prophet  Ezekiel  of  his  people,  Ezek.  xxxiii.  32.  And  lo, 
t/iou  art  unto  them  as  a  very  lovely  song  of  one  that  hath  a  pleas  • 
ant  voice,  and  can  play  well  upon  an  instrument ;  for  they  hear 
thy  ivords,  and  they  do  them  not.  To  desire  the  word  for  the  in- 
crease of  knowledge,  although  this  is  necessary  and  commendable, 
and,  being  rightly  qualified,  is  a  part  of  spiritual  accretion,  yet, 
taking  it  as  going  no  farther,  it  is  not  the  true  end  of  the  word. 
Nor  is  the  vesting  of  that  knowledge  in  speech  and  frequent  dis- 
course of  the  word  and  the  divine  truths  that  are  in  it ;  which, 
where  it  is  governed  with  Christian  prudence,  is  not  to  be  despised, 
but  commended  ;  yet,  certainly,  the*  highest  knowledge,  and  the 
most  frequent  and  skilful  speaking  of  the  word,  severed  from  the 
growth  here  mentioned,  misses  the  true  end  of  the  word.  If  any 
one's  head  or  tongue  should  grow  apace,  and  all  the  rest  stand  at 
a  stay,  it  would  certainly  make  him  a  monster  ;  and  they  are  no 
other,  who  are  knowing  and  discoursing  Christians,  and  grow 
daily  in  that  respect,  but  not  at  all  in  holiness  of  heart  and  life, 

which  is  the  proper  growth  of  the  children  of  God. 

******* 

If  we  look  more  particularly  unto  the  strain  and  tenor  of  the 
word,  it  will  appear  most  fit  for  increasing  the  graces  of  the  Spirit 
in  a  Christian  ;  for  there  be  in  it  particular  truths  relative  to  them, 
that  are  apt  to  excite  them,  and  set  them  on  work,  and  so  to  make 
them  grow,  as  all  habits  do,  by  acting.  It  doth  (as  the  Apostle's 
word  may  be  translated)  stir  up  the  sparks,  and  blo'V  them  into  a 
greater  flame,  make  them  burn  clearer  and  hotter.  This  it  doth 
both  by  particular  exhortation  to  the  study  and  exercise  of  those 
graces,  sometimes  pressing  one,  and  sometimes  another ;  and  by 
right  representing  to  them  their  objects.  The  word  feeds  faith, 
by  setting  before  it  the  free  grace  of  God,  His  rich  promises,  and 
His  power  and  truth  to  perform  them  all ;  shows  it  the  strength 
of  the  new  covenant,  not  depending  upon  itself,  but  holding  in 
Christ,  in  whom  all  the  promises  of  God  are  yea  and  amen:  and 
drawing  faith  still  to  rest  more  entirely  upon  his  righteousness. 
It  feeds  repentance,  by  making  the  vileness  and  deformity  of  sin 
daily  more  clear  and  visible.  Still  as  more  of  the  word  hath  ad- 
mission into  the  soul,  the  more  it  hates  sin,  sin  being  the  more 
discovered  and  the  better  known  in  its  own  native  color ;  as  the 
more  light  there  is  in  a  house,  the  more  anything  that  is  -un- 
cleanly or  deformed,  is  seen  and  disliked.  Likewise  it  increaseth 
love  to  God,  by  opening  up  still  more  and  more  of  His  infinite  ex- 
cellency and  loveliness.  As  it  borrows  the  resemblance  of  the 
vilest  things  in  nature,  to  express  the  foulness  and  hatefulness  of 
sin,  so  all  the  beauties  and  dignities  that  are  in  all  the  creatures 


148  LEIGHTON'S  SELECT  WORKS 

are  called  together  in  the  word,  to  give  us  some  small  scantling  of 
that  Uncreated  Beauty  that  alone  deserves  to  be  loved.  Thus 
might  its  fitness  be  instanced  in  respect  to  all  other  graces. 

But  above  all  other  considerations,  this  is  observable  in  the 
word  as  the  increaser  of  grace,  that  it  holds  forth  Jesus  Christ  to 
our  view  to  look  upon,  not  only  as  the  perfect  pattern,  but  as  the 
full  fountain  of  all  grace,  from  whose  fulness  we  all  receive.  The 
contemplating  of  Him  as  the  perfect  image  of  God,  and  then 
drawing  from  him  as  having  in  himself  a  treasure  for  us,  these 
give  the  soul  more  of  that  image  in  which  consists  truly  spiritual 
growth.  This  the  apostle  expresseth  excellently,  2  Cor.  iii.  ult., 
speaking  of  the  ministry  of  the  Gospel  revealing  Christ,  that  be- 
holding in  him  (as  it  is,  ch.  iv.  ver.  6,  in  his  face)  the  glory  of  the 
Lord,  we  are  changed  into  the  same  image  from  glory  to  glory,  as 
by  the  Spirit  of  the  Lord:  not  only  that  we  may  take  the  copy  of 
his  graces,  but  have  a  share  of  them. 

If  so  be  that  ye  have  tasted  that  the  Lord  is  gracious. 

No  friend  is  so  kind  and  friendly  (as  this  word  signifies,)  and 
none  so  powerful.  He  is  a  present  help  in  trouble,  ready  to  be 
found  :  whereas  others  may  be  far  off,  He  is  always  at  hand,  and 
his  presence  is  always  comfortable. 

They  that  know  God,  still  find  Him  a  real,  useful  good.  Some 
things  and  some  persons  are  useful  at  one  time,  and  others  at 
another,  but  God  at  all  times.  A  well  furnished  table  may  please 
a  man  while  he  hath  health  and  appetite,  but  offer  it  to  him  in  the 
height  of  a  fever,  how  unpleasant  would  it  be  then  !  Though 
never  so  richly  decked,  it  is  then  not  only  useless,  but  hateful  to 
him  :  but  the  kindness  and  love  of  God  is  then  as  seasonable  and 
refreshing  to  him,  as  in  health,  and  possibly  more  ;  he  can  find 
sweetness  in  that,  even  on  his  sick  bed.  The  choler  abounding 
in  the  mouth,  in  a  fever,  doth  not  disrelish  this  sweetness;  it 
transcends  and  goes  above  it.  Thus  all  earthly  enjoyments  have 
but  some  time  (as  meats)  when  they  are  in  season,  but  the  gra- 
ciousness  of  God  is  always  sweet ;  the  taste  of  that  is  never  out 
of  season.  See  how  old  age  spoils  the  relish  of  outward  delights, 
in  the  example  of  Barzillai,  2  Sam.  xix.  35 ;  but  it  makes  not  this 
distasteful.  Therefore  the  Psalmist  prays,  that  when  other  com- 
forts forsake  him  and  wear  out,  when  they  ebb  from  him  and 
leave  him  on  the  sand,  this  may  not;  that  still  he  may  feed  on  the 
goodness  of  God  ;  Psal.  Ixxi.  9.  Cast  me  not  off  in  old  age,  for  sake 
me  not  when  my  strength  faileth.  It  is  the  continual  influence  of 
His  graciousness  that  makes  them  still  grow  like  cedars  in  Leba- 
non, Psal.  xcii.  14,  15,  that  makes  them  bring  forth  fruit  in  old 
age,  and  to  be  still  fat  and  flourishing  ;  to  show  that  the  Lord  is 
upright,  as  it  is  there  added,  that  he  is  (as  the  word  imports)  still 
like  Himself,  and  his  goodness  ever  the  same. 


COMMENTARY    ON    PETER.  149 

Full  chests  or  large  possessions,  may  seem  sweet  to  a  man,  till 
death  present  itself;  but  then  (as  the  Prophet  speaks  of  throwing 
away  their  idols  of  silver  and  gold  to  the  bats  and  moles,  in  the  day 
of  calamity,  Isa.  ii.  20,)  then,  he  is  forced  to  throw  away  all  he 
possesses,  with  disdain  of  it  and  of  his  former  folly  in  doating  on 
it ;  then,  the  kindness  of  friends,  and  wife,  and  children,  can  do 
nothing  but  increase  his  grief  and  their  own ;  but  then  is  the  love 
of  God  the  good  indeed  and  abiding  sweetness,  and  it  best  relish- 
eth  when  all  other  things  are  most  unsavory  and  uncomfortable. 

God  is  gracious,  but  it  is  God  in  Christ ;  otherwise  we  cannot 
find  Him  so  ;  therefore  this  is  here  spoken  in  particular  of  Jesus 
Christ,  (as  it  appears  by  that  which  followeth)  through  whom  all 
the  peculiar  kindness  and  love  of  God  is  conveyed  to  the  soul,  for 
it  can  come  no  other  way ;  and  the  word  here  mentioned  is  the 
Gospel,  (See  ch.  i.  ver.  ult.  whereof  Christ  is  the  subject.  Though 
God  is  mercy  and  goodness  in  Himself,  yet  we  cannot  find  or  ap- 
prehend Him  so  to  us,  but  as  we  are  looking  through  that  medium, 
the  Mediator.  That  main  point  of  the  goodness  of  God  in  the 
Gospel,  which  is  so  sweet  to  a  humbled  sinner,  the  forgiveness  of 
sins,  we  know  we  cannot  taste  of,  but  in  Christ,  In  whom  we  have 
redemption,  Eph.  i.  7.  And  all  the  favor  that  shines  on  us,  all 
the  grace  we  receive,  is  of  his  Julness  ;  all  our  acceptance  with 
God,  our  being  taken  into  grace  and  kindness  again.  >is  in  him. 
He  made  us  accepted  in  the  beloved,  (ver.  6.)  His  grace  appears 
in  both,  as  it  is  there  expressed,  but  it  is  all  in  Christ.  Let  us 
therefore  never  leave  him  out  in  our  desires  of  tasting  the  gracious- 
ness  and  love  of  God  :  for  otherwise,  we  shall  but  dishonor  him, 

and  disappoint  ourselves. 

******* 

If  ye  have  tasted.]  In  order  to  this,  there  must  be,  1.  A  firm 
believing  of  the  truth  of  the  promises,  wherein  the  free  grace  of 
God  is  expressed  and  exhibited  to  us.  2.  A  particular  applica- 
tion or  attraction  of  that  grace  to  ourselves,  which  is  the  drawing 
of  those  breasts  of  consolation,  Isa.  Jxvi.  11,  namely,  the  promises 
contained  in  the  Old  and  New  Testaments.  3.  A  sense  of  the 
sweetness  of  that  grace,  being  applied  or  drawn  into  the  soul,  and 
that  constitutes  properly  this  taste. 

No  unrenewed  man  hath  any  of  these  in  truth,  not  the  highest 
kind  of  temporary  believer  ;  he  cannot  have  so  much  as  a  real 
lively  assent  to  the  general  truth  of  the  promises  ;  for  had  he  that, 
the  rest  would  follow.  But  as  he  cannot  have  the  least  of  these 
in  truth,  he  may  have  the  counterfeit  of  them  all ;  not  only  of  as- 
sent but  of  application  ;  yea,  and  a  false  spiritual  joy  arising  from 
it ;  and  all  these  so  drawn  to  the  life,  that  they  may  resemble 
much  of  the  reality  ;  to  give  clear  characters  of  difference,  is  not 
so  easy  as 'most  persons  imagine;  but  doubtless,  the  true  living 
faith  of  a  Christian  hath  in  itself  such  a  particular  stamp,  as  brings 
*13 


150  LEIGH-TON'S  SELECT  WORKS. 

with  it  its  own  evidence,  when  the  soul  is  clear  and  the  light  of 
God's  face  shines  upon  it.  Indeed,  in  the  dark  we  cannot  read, 
nor  distinguish  one  mark  from  another ;  but  when  a  Christian 
hath  light  to  look  upon  the  work  of  God  in  his  own  soul,  although 
he  cannot  make  another  sensible  of  that  by  which  he  knows  it, 
yet  he  himself  is  ascertained,  and  can  say  confidently  in  himself, 
"  This  I  know,  that  this  faith  and  taste  of  God  I  have  is  true  ;  the 
sealjof  the  Spirit  of  God  is  upon  it;"  and  this  is  the  reading  of 
that  new  name  in  the  white  stone,  lohich  no  man  knows  but  he  that 
hath  it,  Rev.  ii.  17.  There  is,  in  a  true  believer,  such  a  con- 
stant love  to  God  for  Himself,  and  such  a  continual  desire  after 
Him  simply  for  His  own  excellency  and  goodness,  as  no  other  can 
have.  On  the  other  side,  would  an  hypocrite  deal  truly  and  im- 
partially by  himself,  he  would  readily  find  out  something  that 
would  discover  him,  more  or  less,  to  himself.  But  the  truth  is,  men 
are  willing  to  deceive  themselves,  and  thence  arises  the  difficulty. 

One  man  cannot  make  another  sensible  of  the  sweetness  of  Di- 
vine grace  :  he  may  speak  to  him  of  it  very  excellently,  but  all  he 
says  in  that  kind,  is  an  unknown  language  to  a  natural  man ;  he 
heareth  many  good  words,  but  he  cannot  tell  what  they  mean. 
The  natural  man  tastes  not  the  things  of  God,  for  they  are  spirit- 
ually discerned.  1  Cor.  ii.  14. 

A  spiritual  man  himself  doth  not  fully  conceive  this  sweetness 
that  he  tastes  of;  it  is  an  infinite  goodness,  and  he  hath  but  a 
taste  of  it.  The  peace  of  God,  which  is  a  main  fruit  of  His  good- 
ness, passeth  all  understanding,  says  the  Apostle,  Phil.  iv.  7  :  not 
only  all  natural  understanding,  (as  some  modify  it,)  but  all  under- 
standing, even  the  supernatural  understanding,  of  those  who  en- 
joy it.  And  as  the  godly  man  cannot  conceive  it  all,  so  as  to  that 
which  he  conceives,  he  cannot  express  it  all,  and  that  which  he  doth 
express,  the  carnal  mind  cannot  conceive  of  by  his  expression. 

But  he  that  hath  indeed  tasted  of  this  goodness,  O  how  tasteless 
are  those  things  to  him  that  the  world  call  sweet!  As  when  you 
have  tasted  somewhat  that  is  very  sweet,  it  disrelishes  other  things 
after  it.  Therefore  can  a  Christian  so  easily  either  want,  or  use 
with  disregard  the  delights  of  this  earth.  His  heart  is  not  upon 
them :  for  the  delight  that  he  finds  in  God  carrieth  it  unspeakably 
away  from  all  the  rest,  and  makes  them  in  comparison  seem  sap- 
less to  his  taste. 

THE  NATURE,  THE  MATERIALS,  AND  STRUCTURE  OF  GOD'S  SPIRITUAL  Tf.MPLE. 

To  whom  coming  as  unto  a  living  stone,  disallowed  indeed  of  men,  but 
chosen  of  God,  and  precious,  ye  also,  as  lively  stones,  are  built  up  a  spiritual 
House.  I  Pet.  ii.  4. 

1.  The  nature  of  it  is,  a  spiritual  building.  Time  and  place, 
we  know,  received  their  being  from  God,  and  He  was  eternally 


\ 


COMMENTARY    ON    PETER.  151 

Before  both ;  He  is  therefore  styled  by  the  prophet  The  high  and 
lofty  One  that  inhabit eth  eternity ,  Isaiah,  Ivii.  15.  But  having 
made  the  world,  He  fills  it,  though  not  as  contained  in  it,  and  so, 
the  whole  frame  of  it  is  His  palace  or  temple,  but  after  a  more 
special  manner,  the  higher  and  statelier  part  of  it,  the  highest 
heaven ;  therefore  it  is  called  His  holy  place,  and  the  habitation 
of  His  holiness  and  glory.  And  on  earth,  the  houses  of  His  pub- 
lic worship  are  called  His  houses ;  especially  the  Jewish  temple 
in  its  time,  having  in  it  such  a  relative  typical  holiness,  which 
others  have  not.  But  besides  all  these,  and  beyond  them  all 
in  excellency,  He  hath  a  house  wherein  he  dwells  more  pecu- 
liarly than  in  any  of  the  rest,  even  more  than  in  Heaven,  taken 
for  the  place  only,  and  that  is  this  spiritual  building.  And 
this  is  most  suitable  to  the  nature  of  God.  As  our  Saviour  says 
of  the  necessary  conformity  of  his  worship  to  Himself,  God  is  a 
Spirit,  and  therefore  will  be  worshipped  in  spirit  and  in  truth, 
John  iv.  24 :  so,  it  holds  of  his  house  ;  He  must  have  a  spiritual 
one,  because  He  is  a  Spirit ;  so  God's  temple  is,  His  people. 

And  for  this  purpose  chiefly  did  He  make  the  world,  the  heaven, 
and  the  earth,  that  in  it  He  might  raise  this  spiritual  building  for 
Himself  to  dwell  in  forever,  to  have  a  number  of  His  reasonable 
creatures  to  enjoy  Him,  and  glorify  Him  in  eternity.  And  from 
that  eternity  He  knew  what  the  dimensions,  and  frame,  and  ma- 
terials of  it  should  be.  The  continuance  of  this  present  world, 
as  now  it  is,  is  but  for  the  service  of  this  work,  like  the  scaffolding 
about  it ;  and  therefore,  when  this  spiritual  building  shall  be  fully 
completed,  all  the  present  frame  of  things  in  the  world,  and  in  the 
Church  itself,  shall  be  taken  away,  and  appear  no  more. 

This  building  is,  as  the  particular  designation  of  its  materials 
will  teach  us,  the  whole  invisible  Church  of  God,  and  each  good 
man  is  a  stone  of  this  building.  But  as  the  nature  of  it  is  spirit- 
ual, it  hath  this  privilege,  (as  they  speak  ofthe  soul,)  that  it  is  tota 
in  toto,  et  tota  in  qualihet  parte :  the  whole  Church  is  the  spouse 
of  Christ,  and  each  believing  soul  hath  the  same  title  and  dignity 
to  be  called  so :  thus,  each  of  these  stones  is  called  a  whole  tem- 
ple, temples  ofthe  Holy  Ghost,  1  Cor.  vi.  19 ;  though,  taking  the 
Temple  or  Building  in  a  completer  sense,  they  are  but  each  one 
a  part,  or  a  stone  of  it,  as  here  it  is  expressed. 

The  whole  excellency  of  this  building  is  comprised  in  this,  that 
it  is  spiritual,  a  term  distinguishing  it  from  all  other  buildings, 
and  preferring  it  above  them.  And  inasmuch  as  the  Apostle 
speaks  immediately  after  of  a  priesthood  and  sacrifices,  it  seems 
to  be  called  a  spiritual  building,  particularly  in  opposition  to  that 
material  temple  wherein  the  Jews  gloried,  which  was  now  null,  in 
regard  of  its  former  use,  and  was  quickly  after  entirely  destroyed. 
But  while  it  stood,  and  the  legal  use  of  it  stood  in  its  fullest  vigor, 
yet,  in  this  respect,  still  it  was  inferior,  that  it  was  not  a  spiritual 


152  LEIGHTON'S  SELECT  WORKS. 

house  made  up  of  living  stones,  as  this,  but  of  a  like  matter  with 
other  earthly  buildings. 

This  spiritual  house  is  the  palace  of  the  Great  King,  or  his  tem- 
ple. The  Hebrew  word  for  palace  and  temple  is  one.  God's 
temple  is  a  palace,  and  therefore  must  be  full  of  the  richest  beauty 
and  magnificence,  but  such  as  agrees  with  the  nature  of  it,  a 
spiritual  beauty.  In  that  Psalm  that  wishes  so  many  prosperities, 
one  is,  that  their  daughters  may  be  as  corner-stones,  polished  after 
the  similitude  of  a  palace,  Psal.  cxliv.  12.  Thus  is  the  church  : 
she  is  called  the  King's  daughter,  Psal.  xlv.  13;  but  her  come- 
liness is  invisible  to  the  world,  she  is  all  glorious  wit /tin..  Through 
sorrows  and  persecutions,  she  may  he  smoky  and  black  to  the 
world's  eye,  as  the  tents  of  Kedar ;  but  in  regard  of  spiritual 
beauty,  she  is  comely  as  the  curtains  of  Solomon.  And  in  this  the 
Jewish  temple  resembles  it  aright,  which  had  most  of  its  richest 
beauty  in  the  inside.  Holiness  is  the  gold  of  this  spiritual  house, 
and  it  is  inwardly  enriched  with  that. 

The  glory  of  the  Church  of  God  consists  not  in  stately  build- 
ings of  temples,  and  rich  furniture,  and  pompous  ceremonies  ; 
these  agree  not  with  its  spiritual  nature.  Its  true  and  genuine 
beauty  is,  to  grow  in  spirituality,  and  so  to  be  liker  itself,  and  to 
have  more  of  the  presence  of  God,  and  His  glory  fillingit  as  a  cloud. 
And  it  hath  been  observed,  that  the  more  the  Church  grew  in 
outward  riches  and  state,  the  less  she  grew,  or  rather  the  more 
sensibly  she  abated  in  spiritual  excellencies.  But  the  spiritualness 
of  this  Building  will  better  appear  in  considering  particularly, 

%dly.  The  materials  of  it,  as  here  expressed  :  To  whom  coming, 
&.c.  ye  also,  as  living  stones,  are,  &>c.  Now  the  whole  building 
is  Christ  mystical,  Christ  together  with  the  entire  body  of  the 
elect,:  He  as  the  foundation,  and  they  as  the  stones  built  upon 
him;  He,  the  living  stone,  and  they  likewise,  by  union  with  him, 
living  stones;  He,  having  life  in  himself,  as  he  speaks,  John  vi., 
and  they  deriving  it  from  him  ;  He,  primitively  living,  and  they, 
by  participation.  For  therefore  is  he  called  here  a  living  stone, 
not  only  because  of  his  immortality  and  glorious  resurrection, 
being  a  Lamb  that  was  slain,  and  is  alive  again  forever,  but  be- 
cause he  is  the  principle  of  spiritual  and  eternal  life  unto  us,  a 
living  foundation  that  transfuses  this  life  into  the  whole  building, 
and  every  stone  of  it,  In  whom  (says  the  Apostle,  Ephes.  ii.  21,) 
all  the  building  is  jitly  framed  together.  It  is  the  Spirit  that  flows 
from  Him,  which  enlivens  it,  and  knits  it  together,  as  a  living 
body ;  for  the  same  word  is  used,  Ch.  iv.  16,  for  the  Church  under 
the  similitude  of  a  body.  When  it  is  said,  Ch.  ii.  20,  to  be  built 
upon  the  foundation  of  the  Prophets  and  Apostles,  it  only  refers  to 
their  doctrine  concerning  Christ;  and  therefore  it  is  added,  that 
He,  as  being  the  subject  of  their  doctrine,  is  the  chief  corner- 
stone. The  foundation,  then,  of  the  Church,  lies  not  in  Rome, 


COMMENTARY    ON    PETER.  J53 

but  in  Heaven,  and  therefore  is  out  of  the  reach  of  all  enemies, 
and  above  the  power  of  the  gates  of  hell.  Fear  not,  then,  when 
you  see  the  storms  arise,  and  the  winds  blow  against  this  spiritual 
building,  for  it  shall  stand ;  it  is  built  upon  an  invisible  immovable 
Hock;  and  that  great  Babylon,  Rome  itself,  that,  under  the  false 
title  and  pretence  of  supporting  this  Building  is  working  to  over- 
throw it,  shall  be  utterly  overthrown,  and  laid  equal  with  the 
ground,  and  never  be  rebuilt  again. 

But  this  Foundation-stone,  as  it  is  commended  by  its  quality, 
that  it  is  ^living  and  enlivening  stone,  having  life  and  giving  life 
to  those  that  are  built  on  it,  so  it  is  also  further  described  by  God's 
choosing  it,  and  by  its  own  worth ;  in  both  opposed  to  men's  dis- 
esteem,  and  therefore  it  is  said  here,  to  be  chosen  of  God  and 
precious.  God  did  indeed  from  eternity  contrive  this  Building, 
and  choose  this  same  foundation,  and  accordingly,  in  the  fulness 
of  time,  did  perform  His  purpose;  so  the  thing  being  one,  we 
may  take  it  either  for  His  purpose,  or  the  performance  of  it,  or 
both  ;  yet  it  seems  most  suitable  to  the  strain  of  the  words,  and  to 
the  place  after  alleged,  in  respect  to  laying  him  in  Sion  in  oppo- 
sition to  the  rejection  of  men,  that  we  take  it  for  God's  employing 
of  Jesus  Christ  in  the  work  of  our  redemption.  He  alone  was  fit 
for  that  work ;  it  was  utterly  impossible  that  any  other  should 
bear  the  weight  of  that  service  (and  so  of  this  building,)  than  He 
who  was  Almighty.  Therefore  the  Spouse  calls  him  the  select,  or 
choice  of  ten  thousand^  yet  he  was  rejected,  of  men.  There 
is  an  antipathy  (if  we  may  so  speak)  betwixt  the  mind  of  God 
and  corrupt  nature;  the  things  that  are  highly  esteemed  with 
men,  are  abomination  to  God;  and  thus  we  see  here,  that  which 
is  highly  esteemed  with  God,  is  cast  out  and  disallowed  by  men. 
But  surely  there  is  no  comparison  ;  the  choosing  and  esteem  of 
God  stands ;  and  by  that,  (judge  men  of  Christ  as  they  will,)  he 
is  the  foundation  of  this  Building.  And  he  is  in  true  value  an- 
swerable to  this  esteem  :  he  is  precious,  which  seerns  to  signify  a 
kind  of  inward  worth,  hidden  from  the  eyes  of  men,  blind  unbe- 
lieving men,  but  well  known  to  God,  and  to  those  to  whom  he 
reveals  him.  And  this  is  the  very  cause  of  his  rejection  by  the 
most,  the  ignorance  of  his  worth  and  excellency  ;  as  a  precious 
stone  that  the  skilful  lapidary  esteems  of  great  value,  an  ignorant 
beholder  makes  little  or  no  account  of. 

These  things  hold  likewise  in  the  other  stones  of  this  Building  ; 
they,  too,  are  chosen  before  time  :  all  that  should  be  of  this  Build- 
ing, fore-ordained  in  God's  purpose,  all  written  in  that  book 
beforehand,  and  then,  in  due  time,  they  are  chosen,  by  actual 
calling,  according  to  that  purpose,  hewed  out  and  severed  by 
God's  own  hand,  out  of  the  quarry  of  corrupt  nature  ;  dead  stones 
in  themselves,  as  the  rest,  but  made  living,  by  his  bringing  them 
to  Christ,  and  so  made  truly  precious,  and  accounted  precious  by 


154  LEIGHTON'S  SELECT  WORKS. 

Him  who  hath  made  them  so.  All  the  stones  in  this  Building, 
are  called  Gods  jewels,  Mai.  iii.  17.  Though  they  be  vilified, 
and  scoffed  at,  and  despised  by  men,  though  they  pass  for  fools 
and  the  refuse  of  the  world,  yet  they  may  easily  digest  all  that,  in 
the  comfort  of  this,  if  they  are  chosen  of  God,  and  precious  in 
His  eyes.  This  is  the  very  lot  of  Christ,  and  therefore  by  that  the 
more  welcome,  that  it  conforms  them  to  Him, — suits  these  stones 
to  their  Foundation. 

And  if  we  consider  it  aright,  what  a  poor  despicable  thing  is 
the  esteem  of  men  !  How  soon  is  it  past !  It  is  a  small  thing  for 
me,  says  the  Apostle  Paul,  to  be  judged  of  men,  1  Cor.  iv.  3.  Now 
that  God  often  chooses  for  this  building  such  stones  as  men  cast 
away  as  good  for  nothing,  see  1  Cor.  i.  26.  And  where  he  says, 
Isa.  Ivii.  15,  that  He  dwells  in  the  high  and  holy  place,  what  is  His 
other  dwelling?  His  habitation  on  earth,  is  it  in  great  palaces 
and  courts  ?  No  ;  but  with  him  also  that  is  of  a  contrite  and  hum- 
ble spirit.  Now,  these  are  the  basest  in  men's  account ;  yet  He 
chooses  them,  and  prefers  them  to  all  other  palaces  and  temples. 
Isa.  Ixvi.  1,  2.  Thus  saith  the  Lord,  The  Heaven  is  my  throne, 
and  the  earth  is  my  footstool:  IVkerc  is  the  house  that  ye  build 
unto  me  ?  and  where  is  the  place  of  my  rest  1  For  all  those  things 
hath  mine  hand  made,  and  all  those  things  have  been,  saith  the 
Lord:  But  to  this  man  will  I  look,  even  to  Mm  that  is  poor,  and 
of  a  contrite  spirit,  and  trembleth  at  my  word.  q.  d.  You  canrjot 
gratify  me  with  any  dwelling,  for  I  myself  have  made  all,  and  a 
surer  house  than  any  you  can  make  me,  The  heaven  is  my  throne, 
and  the  earth  my  footstool :  but  I,  who  am  so  high,  am  pleased  to 
regard  the  lowly. 

3dly  we  have  the  structure,  or  way  of  building.  To  whom 
coming.']  First,  coming,  then,  built  up.  They  that  come  unto 
Christ,  come  not  only  from  the  world  that  lieth  in  wickedness,  but 
out  of  themselves.  Of  a  great  many  that  seem  to  come  to  Christ, 
it  may  be  said,  that  they  are  not  come  to  Him,  because  they  have 
not  left  themselves.  This  is  believing  on  him,,  which  is  the  very 
resigning  of  the  soul  to  Christ,  and  living  by  him.  Ye  will  not 
come  unto  me  that  ye  may  have  life,  says  Christ,  John  v.  40.  He 
complains  of  it  as  a  wrong  done  to  him  ;  but.  the  loss  is  ours.  It 
is  his  glory  to  give  us  life  who  are  dead  ;  but  it  is  our  happiness  to 
receive  that  life  from  him.  Now  these  stones  come  unto  their 
foundation  ;  which  imports  the  moving  of  the  soul  to  Christ,  being 
moved  by  his  Spirit,  and  that  the  will  acts,  and  willingly  (for  it 
cannot  act  otherwise,)  but  still  as  being  actuated  and  drawn  by 
the  Father  :  John  vi.  65.  No  man  can  come  to  me  except  the  Fa- 
ther draw  him.  And  the  outward  mean  of  drawing,  is,  by  the 
word  ;  it  is  the  sound  of  that  harp,  that  brings  the  stones  of  this 
spiritual  building  together.  And  then,  being  united  to  Christ, 
they  are  built  up;  that  is,  as  St.  Paul  expresses  it,  Ephes.  ii.  21. 
they  grow  up  unto  a  holy  temple  in  the  Lord. 


COMMENTARY    ON    PETER.  155 

Tn  times  of  peace,  the  Church  may  dilate  more,  and  build  as  it 
were  into  breadth,  but  in  times  of  trouble,  it  arises  more  in  height; 
it  is  then  built  upwards  :  as  in  cities  where  men  are  straitened, 
they  build  usually  higher  than  in  the  country.  Notwithstanding 
the  Church's  afflictions,  yet  still  the  building  is  going  forward  ;  it 
is  built  as  Daniel  speaks  of  Jerusalem,  in  troublous  times.  And 
it  is  this  which  the  Apostle  intends,  as  suiting  with  his  foregoing 
exhortation:  this  passage  may  be  read  exhortatively  too;  but 
taking  it  rather  as  asserting  their  condition,  it  is  for  this  end, 
that  they  may  remember  to  be  like  it,  and  grow  up.  For  this 
end  he  expressly  calls  them  living  stones  ;  an  adjunct  root  not 
usual  for  stones,  but  here  inseparable  ;  and  therefore,  though  the 
Apostle  changes  the  similitude,  from  infants  to  stones,  yet  he  will 
not  let  go  this  quality  of  living,  as  making  chiefly  for  his  purpose. 
To  teach  us  the  necessity  of  growth  in  believers,  they  are  there- 
fore often  compared  to  things  that  grow,  to  trees  planted  in  fruitful 
growing  places,  as  by  the  rivers  of  water ;  to  cedars  in  Lebanon, 
where  they  are  tallest;  to  the  morning  light;  to  infants  on  the 
breast ;  and  here,  where  the  word  seems  to  refuse  it,  to  stones ; 
yet  (it  must,  and  well  doth  admit  this  unwonted  epithet)  they  are 
called  living  and  growing  stones. 

If,  then,  you  would  have  the  comfortable  persuasion  of  this 
union  with  Christ,  see  whether  you  find  your  souls  established 
upon  Jesus  Christ,  finding  him  as  your  strong  foundation  ;  not 
resting  on  yourselves,  nor  on  any  other  thing  either  within  you,  or 
without  you,  but  supported  by  him  alone  ;  drawing  life  from  him, 
by  virtue  of  that  union,  as  from  a  living  foundation,  so  as  to  say 
with  the  Apostle,  I  live  by  faith  in  the  Son  of  God,  who  loved  me , 
and  gave  himself  for  me.  Gal.  ii.  20. 

As  these  stones  are  built  on  Christ  by  faith,  so  they  are  cement- 
ed one  to  another  by  love ;  and,  therefore,  where  that  is  riot,  it  is 
but  a  delusion  for  persons  to  think  themselves  parts  of  this  Build- 
ing. As  it  is  knit  to  him,  it  is  knit  together  in  itself  through 
him  ;  and  if  dead  stones  in  a  building  support  and  mutually 
strengthen  one  another,  how  much  more  ought  living  stones  in  an 
active,  lively  way  so  to  do  !  The  stones  of  this  Building  keep 
their  place  :  the  lower  rise  not  up  to  be  in  the  place  of  the  higher. 
As  the  Apostle  speaks  of  the  parts  of  the  body,  so  the  stones  of 
this  building  in  humility  and  love  keep  their  station,  and  grow  up 
in  it,  edifying  in  love,  saith  the  Apostle,  Eph.  iv.  16;  importing, 
that  the  want  of  this  much  prejudices  edification. 

These  stones,  because  they  are  living,  therefore  grow  in  the  life 
of  grace  and  spiritualness,  being  a  spiritual  building ;  so  that  if 
we  find  not  this,  but  our  hearts  are  still  carnal,  and  glued  to  the 
earth,  minding  earthly  things,  wiser  in  those  than  in  spirituals, 
this  evidences  strongly  against  us,  that  we  are  not  of  this  Build- 
ing. How  few  of  us  have  that  spiritualness  that  becomes  the 


156  LEIGIITON'S  SELECT  WORKS. 

temples  of  the  Holy  Ghost,  or  the  stones  of  that  Building  !  Base 
lusts  are  still  lodging  and  ruling  within  us,  and  so  our  hearts  are 
as  cages  of  unclean  birds  and  filthy  spirits. 

Consider  this  as  your  happiness,  to  form  part  of  this  Building, 
and  consider  the  unsolidness  of  other  comforts  and  privileges.  If 
some  have  called  those  stones  happy,  that  were  taken  for  the  build- 
ing of  temples  or  altars,  beyond  those  in  common  houses,  how  true 
is  it  here  !  Happy  indeed  the  stones  that  God  chooses  to  be  living 
stones  in  this  spiritual  temple,  though  they  be  hammered  and 
hewed  to  be  polished  for  it,  by  afflictions  and  the  inward  work  of 
mortification  and  repentance.  It  is  worth  the  enduring  of  all,  to 
be  fitted  for  this  Building.  Happy  they,  beyond  all  the  rest  of 
men,  though  they  be  set  in  never  so  great  honors,  as  prime  parts 
of  politic  buildings,  (states  and  kingdoms,)  in  the  courts  of  kings, 
yea,  or  kings  themselves.  For  all  other  buildings,  and  all  the 
parts  of  them  shall  be  demolished  and  come  to  nothing,  from  the 
foundation  to  the  cope-stone  ;  all  your  houses,  both  cottages  and 
palaces ;  the  elements  shall  melt  away,  and  the  earth,  witli  all  the 
works  in  it,  shall  be  consumed,  as  our  Apostles  hath  it.  (2  Pet.  iii. 
10.)  But  this  spiritual  Building  shall  grow  up  to  Heaven  ;  and 
being  come  to  perfection,  shall  abide  forever  in  perfection  of  beau- 
ty and  glory.  In  it  shall  be  found  no  unclean  thing,  nor  unclean 
person,  but  only  they  that  are  written  in  the  Lamb's  book  of  life. 

Spiritual  Sacrifices. 

Our  bodies  are  to  be  presented  a  living  sacrifice,  Rom.  xii.  1 ; 
and  they  are  not  that  without  our  souls.  It  is  our  heart  given, 
that  gives  all  the  rest,  for  that  commands  all.  My  son  give  me 
thy  heart,  and  then  the  other  will  follow,  thine  eyes  will  delight  in 
my  ways.  This  makes  the  eyes,  ears,  tongue,  and  hands,  and  all, 
to  be  holy,  as  God's  peculiar  property  \  and  being  once  given  and 
consecrated  to  Him,  it  becomes  sacrilege  to  turn  them  to  any  un- 
holy use.  This  makes  a  man  delight  to  hear  and  speak  of  things 
that  concern  God,  and  to  think  on  Him  frequently,  to  be  holy  in 
his  secret  thoughts,  and  in  all  his  ways.  In  everything  we  bring 
Him,  every  thanksgiving  and  prayer  we  offer,  His  eye  is  upon  the 
heart :  He  looks  if  it  be  along  with  our  offering,  and  if  He  miss 
it,  He  cares  not  for  all  the  rest,  but  throws  it  back  again. 

-The  heart  must  be  offered  withal,  and  the  whole  heart,  all  of  it 
entirely  given  to  Him.  Se  totum  obtulit  Christ  us  pro  nobis  : 
Christ  offered  up  his  whole  self  for  us.  In  another  sense,  which 
crosses  not  this,  thy  heart  must  not  be  whole  but  broken.  Psal.  li. 
17.  But  if  thou  find  it  unbroken,  yet  give  it  Him,  with  a  desire 
that  it  may  be  broken.  And  if  it  be  broken,  and  if,  when  thou 
hast  given  it  Him,  He  break  it  more,  yea  and  melt  it  too,  yet  thou 
shalt  not  repent  thy  gift ;  for  He  breaks  and  melts  it,  that  He  may 


COMMENTARY    ON    PETER.  157 

refine  it,  and  make  it  up  a  new  and  excellent  frame,  and  may  im- 
press His  own  image  on  it,  and  make  it  holy,  and  so  like  to 
Himself. 

Let  us  then  give  Him  ourselves,  or  nothing  ;  and  to  give  our- 
selves to  Him,  is  not  his  advantage,  but  ours.  As  the  philoso- 
pher said  to  his  poor  scholar,  who,  when  others  gave  him  great 
gifts,  told  him,  He  had  nothing  but  himself  to  give ;  It  is  well, 
said  he,  and  I  will  endeavor  to  give  thee .  back  to  thyself,  better 
than  I  received  thee  ; — thus  doth  God  with  us,  and  thus  doth  a 
Christian  make  himself  his  daily  sacrifice  :  he  renews  this  gift  of 
himself  every  day  to  God,  and  receiving  it  every  day  bettered 
again,  still  he  hath  the  more  delight  in  giving  it  as  being  fitter  for 
God,  the  more  it  is  sanctified  by  former  sacrificing. 

Acceptable  to  God  by  Jesus  Christ. 

The  children  of  God  do  delight  in  offering  sacrifices  to  Him  ; 
but  if  they  might  not  know  that  they  were  well  taken  at  their 
hands,  this  would  discourage  them  much ;  therefore  this  is  added. 
How  often  do  the  godly  find  it  in  their  sweet  experience,  that  when 
they  come  to  pray,  He  welcomes  them,  and  gives  them  such  evi- 
dences of  His  love,  as  they  would  not  exchange  for  all  worldly 
pleasures!  And  when  this  doth  not  so  presently  appear  at  other 
times,  yet  they  ought  to  believe  it.  He  accepts  themselves  and 
their  ways  when  offered  in  sincerity  though  never  so  mean  ; 
though  they  sometimes  have  no  more  than  a  sigh  or  a  groan,  it  is 
most  properly  a  spiritual  sacrifice. 

Stay  not  away  because  thou,  and  the  gifts  thou  offerest,  are  in- 
ferior to  the  offering  of  others.  No,  none  are  excluded  for  that; 
only  give  what  thou  hast,  and  act  with  affection,  for  that  he  re- 
gards most.  Under  the  Law,  they  who  had  not  a  lamb,  were  wel- 
come with  a  pair  of  pigeons.  So  that  the  Christian  may  say  : 
What  I  am,  Lord,  1  offer  myself  unto  Thee,  to  be  wholly  Thine ; 
and  had  1  a  thousand  times  more  of  outward  or  inward  gifts,  all 
should  be  Thine  ;  had  1  a  greater  estate,  or  wit,  or  learning,  or 
power,  I  would  endeavor  to  serve  Thee  with  all.  What  I  have,  I 
offer  Thee,  and  it  is  most  truly  Thine ;  it  is  but  of  Thy  own  that 
I  give  Thee.  No  one  needs  forbear  sacrifice  for  poverty,  for  what 
God  desires,  is,  the  heart,  and  there  is  none  so  poor,  but  hath  a 
heart  to  give  him. 

Wherefore  it  is  contained  in  the  Scripture;  behold,  I  lay  in  Sion  a  chief 
corner-stone,  elect,  precious  ;  and  he  that  believeth  on  him  shall  not  be 
confounded.  I.  Pet.  2  :  G. 

Let  this  commend  the  Scriptures  much  to  our  diligence  and  af- 
fection, that  their  great  theme  is,  our  Redeemer,  and   redemption 
wrought  by  Him ;  that  they  contain  the  doctrine  of  his  excellen- 
14 


158  LEIGH-TON'S  SELECT  WORKS. 

cies, — are  the  lively  picture  of  his  matchless  beauty.  Were  we 
more  in  them,  we  should  daily  see  more  of  him  in  them,  and  so 
of  necessity  love  him  more.  But  we  must  look  within  them  :  the 
letter  is  but  the  case;  the  spiritual  sense  is  what  we  should  desire 
to  see.  We  usually  huddle  them  over,  and  see  no  further  than 
their  outside,  and  therefore  find  so  little  sweetness  in  them  :  we 
read  them,  but  we  search  them  not,  as  he  requires.  Would  we 
dig  into  those  golden  mines,  we  should  find  treasures  of  comfort 
that  cannot  be  spent,  but  which  would  furnish  us  in  the  hardest 
times. 

The  prophecy  here  cited,  if  we  look  upon  it  in  its  own  place, 
we  shall  find  inserted  in  the  middle  of  a  very  sad  denunciation  of 
judgment  against  the  Jews.  And  this  is  usual  with  the  prophets, 
particularly  with  this  evangelical  prophet  Isaiah,  to  uphold  the 
spirits  of  the  godly,  in  the  worst  times,  with  this  one  great  conso- 
lation, the  promise  of  the  Messiah,  as  weighing  down  all,  alike 
temporal  distresses  and  deliverances.  Hence  are  those  sudden 
ascents  (so  frequent  in  the  Prophets)  from  their  present  subject  to 
this  great  Hope  of  Israel.  And  if  this  expectation  of  a  Saviour 
was  so  pertinent  a  comfort  in  all  estates,  so  many  ages  before  the 
accomplishment  of  it,  how  wrongfully  do  we  undervalue  it  being  • 
accomplished,  if  we  cannot  live  upon  it,  and  answer  all  with.it, 
and  sweeten  all  our  griefs,  with  this  advantage,  that  there  is  a 
foundation  stone  laid  in  Sion,  on  which  they  that  are  builded  shall 

be  sure  not  to  be  ashamed  ! 

***** 

To  be  built  on  Christ,  is  plainly  to  believe  in  him.  But  in  this  . 
they  most  deceive  themselves ;  they  hear  of  great  privileges  and 
happiness  in  Christ,  and  piesently  imagine  it  as  all  theirs,  with- 
out any  more  ado ;  as  that  mad  man  of  Athens,  who  wrote  up  all 
the  ships  that  came  into  the  haven,  for  his  own.  We  consider 
not  what  it  is  to  believe  in  him,  nor  what  is  the  necessity  of  this 
believing,  in  order  that  we  may  be  partakers  of  the  salvation 
that  he  hath  wrought.  It  is  not  they  that  have  heard  of  him,  or 
that  have  some  common  knowledge  of  him,  or  that  are  able  to  dis- 
course of  him,  and  speak  of  his  person  and  nature  aright,  but 
they  that  believe  in  him.  Much  of  our  knowledge  is  like  that  of 
the  poor  philosopher,  who  defirieth  riches  exactly,  and  dis- 
courseth  of  their  nature,  but  possesseth  none ;  or  we  are  as  a  ge- 
ometrician, who  can  measure  land  exactly  in  all  its  dimensions, 
but  possesseth  not  a  foot  thereof.  And  truly  it  is  but  a  lifeless 
unsavoury  knowledge  that  men  have  of  Christ  by  all  books  and 
study,  till  he  reveal  himself  and  persuade  the  heart  to  believe  in 
him.  Then,  indeed,  when  it  sees  him,  and  is  made  one  with  him, 
it  says  of  all  the  reports  it  heard,  I  heard  much,  yet  the  half  was 
not  told  me.  There  is  in  lively  faith,  when  it  is  infused  into  the 
soul,  a  clearer  knowledge  of  Christ  and  his  excellency  than  before, 


COMMENTARY    ON    PETER.  159 

and  with  it,  a  recumbency  of  the  soul  upon  him  as  the  foundation 
of  its  life  and  comfort ;  a  resolving  to  rest  on  him,  and  not  to  de- 
part from  him  upon  any  terms.  Though  I  be  beset  on  all  hands,  be 
accused  by  the  Law,  and  by  mine  own  conscience,  and  by  Satan, 
and  have  nothing  to  answer  for  myself,  yet,  here  I  will  stay,  for  I 
am  sure  in  him  there  is  salvation,  and  no  where  else.  All  other 
refuges  are  but  lies,  (as  it  is  expressed  in  the  words  before  these 
in  the  Prophet,)  poor  base  shifts  that  will  do  no  good.  God  hath 
laid  this  Precious  Stone  in  Sion,  for  this  very  purpose,  that  weary 
souls  may  rest  upon  it ;  and  why  should  not  I  make  use  of  it  ac- 
cording to  His  intention  ?  He  hath  not  forbid  any,  how  wretched 
soever,  to  believe,  but  commands  it,  and  Himself  works  it  where 
he  will,  even  in  the  vilest  sinners. 

Think  it  not  enough  that  you  know  this  Stone  is  laid,  but  see 
whether  you  are  built  on  it  by  faith.  The  multitude  of  imaginary 
believers  lie  round  about  it,  but  they  are  never  the  better  nor  the 
surer  for  that,  any  more  than  stones  that  lie  loose  in  heaps  near 
unto  a  foundation,  but  are  not  joined  to  it. — There  is  no  benefit  to 
us  by  Christ,  without  union  with  him;  no  comfort  in  his  riches,  with- 
out an  interest  in  them,  and  a  title  to  them,  by  virtue  of  that  union. 
Then  is  the  soul  right  when  it  can  say,  He  is  altogether  lovely, 
and  as  the  Spouse,  (Cant.  iii.  16,)  He  is  mine,  my  well  beloved. 
This  union  is  the  spring  of  all  spiritual  consolations.  And  faith, 
by  which  we  are  thus  united,  is  a  Divine  work.  He  that  hath 
laid  this  Foundation  in  Sion  with  his  own  hand,  works  likewise, 
with  the  same  hand,  faith  in  the  heart,  by  which  it  is  knit  to  this 
corner-stone.  It  is  not  so  easy  as  we  imagine,  to  believe.  See 
Eph.  i.  19.  Many  that  think  they  believe,  are,  on  the  contrary, 
like  those  of  whom  the  Prophet  there  speaks,  as  hardened  in  sin 
and  carnally  secure,  whom  he  represents  as  in  covenant  with  hell 
and  death,  walking  in  sin,  and  yet  promising  themselves  impunity. 

Errors  concerning  Faith. 

There  is  a  twofold  mistake  concerning  faith:  on  the  one  side, 
they  that  are  altogether  void  of  it,  abusing  and  flattering  them- 
selves in  a  vain  opinion  that  they  have  it;  and,  on  the  other  side, 
they  that  have  it,  misjudging  their  own  condition,  and  so  depriv- 
ing themselves  of  much  comfort  and  sweetness  that  they  might 
find  in  their  believing. 

The  former  is  the   worse,  and  yet  by  far  the  commoner  evil. 

What  one  says  of  wisdom,  is  true  of  faith  :  Many  would  seek 
after  it,  and  attain  it,  if  they  did  not  fafcely  imagine  that  they 
have  attained  it  already.*  There  is  nothing  more  contrary  to 
the  lively  nature  of  faith,  than  for  the  soul  not  to  be  at  all  busied 

*  Puto  multos  potuisse  ad  sapientiam  pervenire,  nisi  putassent  se  jam  pervenisse* 
SENECA.  De  Tranqutilitate. 


160  LEIGHTON'S  SELECT  WORKS. 

with  the  thoughts  of  its  own  spiritual  condition,  and  yet,  this  very 
character  of  unbelief  passes  with  a  great  many  for  believing. 
They  doubt  not,  that  is,  indeed  they  consider  not  what  they  are; 
their  minds  are  not  at  all  on  these  things ;  are  not  awakened  to 
seek  diligently  after  Jesus,  so  as  not  to  rest  till  they  find  him.  They 
are  well  enough  without  him  ;  it  suffices  them  to  hear  there  is 
such  a  one,  but  they  ask  not  themselves,  Is  he  mine,  or  no? 
Surely,  if  that  be  all — not  to  doubt,  the  brutes  believe  as  well  as 
they.  It  were  better,  out  of  all  question,  to  be  laboring  under 
doublings,  if  it  be  a  more  hopeful  condition,  to  find  a  man  groan- 
ing and  complaining,  than  speechless,  and  breathless,  and  not 
stirring  at  all. 

There  be  in  spiritual  doubtings  two  things  ;  there  is  a  solici- 
tous care  of  the  soul  concerning  its  own  estate,  and  a  diligent  in- 
quiry into  it,  and  that  is  laudable,  being  a  true  work  of  the  Spirit 
of  God  ;  but  the  other  thing  in  them,  is,  perplexity  and  distrust 
arising  from  darkness  and  weakness  in  the  soul.  Where  there  is 
a  great  deal  of  smoke,  and  no  clear  flame,  it  argues  much  mois- 
ture in  the  matter,  yet  it  witnesseth  certainly  that  there  is  fire 
there;  and  therefore,  dubious  questioning  of  a  man  concerning 
himself,  is  a  much  better  evidence,  than  that  senseless  deadness 
which  most  take  for  believing.  Men  that  know  nothing  in  sci- 
ences, have  no  doubts.  He  never  truly  believed,  who  was  not 
made  first  sensible  and  convinced  of  unbelief.  This  is  the  Spir- 
it's first  errand  in  the  world,  to  convince  it  of  sin ;  and  the  sin  is 
this,  that  they  believe  not,  John  xvi.  8,  9.  jf  the  faith  that  thou 
hast,  grew  out  of  thy  natural  heart  of  itself,  be  assured  it  is  but  a 
weed.  The  right  plant  of  faith  is  always  set  by  God's  own  hand; 
and  it  is  watered  and  preserved  by  Him  :  because  exposed  to  ma- 
ny hazards,  He  watches  it  night  and  day.  Isa.  xxvii.  3.  /  the 
Lord  do  keep  it,  I  will  water  it  every  moment,  lest  any  hurt  it ; 
1  will  keep  it  night  and  day. 

Again,  how  impudent  is  it  in  the  most,  to  pretend  they  believe, 
while  they  wallow  in  profaneness  !  If  faith  unite  the  soul  unto 
Christ,  certainly  it  puts  it  into  participation  of  his  Spiiit ;  for  if 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his,  says  St. 
Paul.  This  faith  in  Christ  brings  us  into  communion  with  God. 
Now,  God  is  light.;  says  St.  John,  and  he  therefore  infers,  If  we 
say  we  have  fellowship  with  God,  and  walk  in  darkness,  we  lie,  and 
do  not  the  truth,  1  John  i.  6.  The  lie  appears  in  our  practice, 
an  unsuitableness  in  our  carriage  ;  as  one  said  of  him  that  signed 
his  verse  wrong,  Fecit  solcecismum  manu. 

But  there  be  imaginary  believers  who  are  a  little  more  refined, 
who  live  after  a  blameless,  yea,  and  a  religious  manner,  as  to 
their  outward  behavior,  and  yet  are  but  appearances  of  Christians, 
have  not  the  living  work  of  faith  within,  and  all  these  exercises 
are  dead  works,  in  their  hands.  Amongst  these,  some  may  have 


COMMENTARY    ON    PETER.  1(J1 

such  motions  within  them  as  may  deceive  themselves,  while  their 
external  deportment  deceives  others  ;  they  may  have  some  transient 
touches  of  desire  to  Christ,  upon  the  unfolding  of  his  excellencies 
in  the  preaching  of  the  word,  and  upon  some  conviction  of  their 
own  necessity,  and  may  conceive  some  joy  upon  thoughts  of  ap- 
prehending him  ;  and  yet,  all  this  proves  but  a  vanishing  fancy, 
an  embracing  of  a  shadow.  And  because  men  who  are  thus  de- 
luded, meet  not  with  Christ  indeed,  do  not  really  find  his  sweet- 
ness, therefore,  within  a  while,  they  return  to  the  pleasures  of 
sin,  and  their  latter  endproves  worse  than  their  beginning,  1  Pet.  ii. 
20.  Their  hearts  could  not  possibly  be  steadfast,  because  there 
was  nothing  to  fix  them  on,  in  all  that  work  wherein  Christ  him- 
self was  wanting.  • 

Influence  of  true  Faith. 

Faith  knits  the  heart  to  a  Holy  Head,  a  pure  Lord,  the  Spring 
of  purity,  and  therefore  cannot  choose  but  make  it  pure  :  it  is  a 
beam  from  Heaven,  that  raises  the  mind  to  a  heavenly  temper. 
Although  there  are  remains  of  sin  in  a  believing  soul,  yet,  it  is  a 
hated,  wearisome  guest  there.  It  exists  there,  not  as  its  delio-ht 
but  as  its  greatest  grief  and  malady,  which  it  is  still  lamenting 
and  complaining  of;  it  had  rather  be  rid  of  it  than  gain  a  world. 
Thus  the  soul  is  purified  from  the  love  of  sin. 

Believers  a  Royal  Priesthood. 

There  is  no  doubt  that  this  Kingly  Priesthood  is  the  common 
dignity  of  all  believers  :  this  honor  have  all  the  Saints.  They  are 
kings,  have  victory  and  dominion  given  them  over  the  powers  of 
darkness  and  the  lusts  of  their  own  hearts,  that  held  them  captive, 
and  domineered  over  them  before.  Base,  slavish  lusts,  not  born 
to  command,  yet  are  the  hard  taskmasters  of  unrenewed  minds; 
and  there  is  no  true  subduing  of  them,  but  by  the  power  and 
Spirit. of  Christ.  They  may  be  quiet  for  a  while  in  a  natural  man, 
but  they  are  then  but  asleep ;  as  soon  as  they  awake  again,  they 
return  to  hurry  and  drive  him  with  their  wonted  violence.  Now 
this  is  the  benefit  of  receiving  the  kingdom  of  Christ  into  a  man's 
heart,  that  it  makes  him  a  king  himself.  All  the  subjects  of  Christ 
are  kings,  not  only  in  regard  of  that  pure  crown  of  glory  they 
hope  for,  and  shall  certainly  attain,  but  in  the  present,  they  have 
a  kingdom  which  is  the  pledge  of  that  other,  overcoming  the 
World,  and  Satan,  and  themselves,  by  the  power  of  faith.  Mens 
bona  regnum  possidet,  A  good  mind  is  a  kingdom  in  itself,  it  is 
true ;  but  there  is  no  mind  truly  good,  but  that  wherein  Christ 
dwells.  There  is  not  any  kind  of  spirit  in  the  world,  so  noble  as 
that  spirit  that  is  in  a  Christian,  the  very  Spirit  of  Jesus  Christ, 
*14 


162  LEIGHTON'S  SELECT  WORKS. 

that  great  king,  the  Spirit  of  Glory,  as  our  Apostles  calls  it  be- 
low, ch.  iv.  This  is  a  sure  way  to  ennoble  the  basest  and  poor- 
est among  us.  This  royalty  takes  away  all  attainders,  and  leaves 
nothing  of  all  that  is  passed  to  be  laid  to  our  charge,  or  to  dishonor 
us. 

The   Spiritual  Priesthood  of  Believers,  compared  with  the  Levitical  Priest- 
hood. 

Believers  are  not  shut  out  from  God,  as  they  were  before,  but, 
being  in  Christ,  are  brought  near  unto  Him,  and  have  free  access 
to  the  throne  of  His  grace,  Heb.  x.  21,  22.  They  resemble,  in 
their  spiritual  state,  the  legal  priesthood  very  clearly,  1.  In  their 
consecration  ;  II.  In  their  Service ;  and  III.  In  their  Laws,  of 
Living. 

I.  In  their  consecration.  The  levitical  priests  were,  1.  Wash- 
ed ;  therefore  this  is  expressed,  Rev.  i.  5,  He  hath  washed  us  in 
his  blood,  and  then  follows,  and  hath  made  us  kings  and  priests. 
There  would  have  been  no  coming  near  unto  God  in  his  holy  ser- 
vices as  his  priests,  unless  we  had  been  cleansed  from  the  guilti- 
ness and  pollution  of  our  sins.  This  that  pure  and  purifying 
Blood  doth ;  and  it  alone.  No  other  laver  can  do  it ;  no  water 
but  th^it  fountain  opened  for  sin  and  for  uncleanness,  Zech.  xiii. 
1.  No  blood,  none  of  all  that  blood  of  Legal  sacrifices,  (Heb.  ix. 
12,)  but  only  the  blood  of  that  spotless  Lamb  that  takes  away 
the  sins  of  the  world:  John  i.  29.  So  with  this,  2.  We  have  that 
other  ceremony  of  the  priest's  consecration,  which  was  by  sacrifice, 
as  well  as  by  washing  ;  for  Christ  at  once  offered  up  himself  as 
our  sacrifice,  and  let  out  his  blood  for  our  washing.  With  good 
reason  is  that  prefixed  there,  Rev.  i.  5.  He  hath  loved  us,  and 
then  it  follows,  washed  us  in  his  blood.  That  precious  stream  of 
his  heart-blood,  that  flowed  for  our  washing,  told  clearly  that  it 
was  a  heart  full  of  unspeakable  love  that  was  the  source  of  it.  3. 
There  is  anointing,  namely,  the  graces  of  the  Spirit,  conferred 
upon  believers,  flowing  unto  them  from  Christ.  For  it  is  of  his 
fulness  that  we  all  receive  grace  for  grace;  fJohn  i.  16,)  arid  the 
Apostle  St.  Paul  says,  (2  Cor.  i.  16,)  that  we  are  established  and 
anointed  in  Christ.  It  was  poured  on  Him  as  our  head,  and  runs 
down  from  Him  unto  us  ;  He  the  Christ,  and  we  Christians,  as 
partakers  of  his  anointing.  The  consecrating  oil  of  the  priests, 
was  made  of  the  richest  -ointments  and  spices,  to  shew  the  pre- 
ciousness  of  the  graces  of  God's  Spirit,  which  are  bestowed  on 
these  spiritual  priests ;  and  as  that  holy  oil  was  not  for  common 
use,  nor  for  any  other  persons  to  be  anointed  withal,  save  the 
priests  only,  so  is  the  Spirit  of  grace  a  peculiar  gift  to  believers. 
Others  might  have  costly  ointments  amongst  the  Jews,  but  none 
of  that  same  sort  with  the  consecration-oil.  Natural  men  may 
have  very  great  gifts  of  judgment,  and  learning,  and  eloquence, 


COMMENTARY    ON    PETER.  163 

and  moral  virtues,  but  they  have  none  of  this  precious  oil,  namely, 
the  Spirit  of  Christ,  communicated  to  them  ;  no,  all  their  endow- 
ments are  but  common  and  profane.  That  holy  oil  signified  partic- 
ularly, eminency  of  light  and  knowledge  in  the  priests  ;  therefore,  in 
Christians  there  must  be  light.  They  that  are  grossly  ignorant  of 
spiritual  things  are  surely  not  of  this  order  ;  this  anointing  is  said 
to  teach  us  all  things,  I  John  ii.  JJ7.  That  holy  oil  was  of  a  most 
fragrant  sweet  smell,  by  reason  of  its  precious  composition  ;  but 
much  more  sweet  is  the  smell  of  that  Spirit  wherewith  believers 
are  anointed,  those  several  odoriferous  graces,  which  are  the  in- 
gredients of  their  anointing  oil,  that  heavenly-rnindedness,  and 
meekness,  and  patience,  and  humility,  and  the  rest,  that  diffuse  a 
pleasant  scent  into  the  places  and  societies  where  they  come  ; 
their  words,  their  actions,  and  their  deportment  smelling  sweet  of 
them.  4.  The  garments  wherein  the  priests  were  inaugurate, 
and  which  they  were  after  to  wear  in  their  services,  are  outshined 
by  that  purity  and  holiness  wherewith  all  the  saints  are  adorned  ; 
but  still  more  by  that  imputed  righteousness  of  Christ,  those  pure 
robes  that  are  put  upon  them,  wherein  they  appear  before  the  Lord 
and  are  accepted  in  His  sight.  These  priests  are  indeed  clothed 
with  righteousness,  according  to  that  of  the  Psalmist,  Psal.  cxxxii. 
9.  5.  The  priests  were  to  have  the  offerings  put  into  their  hands  ; 
from  thence,  Jilling  of  the  hand,  signifies  consecrating  to  the 
priesthood.  And  thus  doth  Jesus  Christ,  who  is  the  consecrator 
of  these  priests,  put  into  their  hands,  by  his  Spirit,  the  offerings 
they  are  to  present  unto  God.  He  furnishes  them  with  prayers, 
and  praises,  and  all  other  oblations,  that  are  to  be  offered  by  them  ; 
he  gives  them  themselves,  which  they  are  to  offer  a  living  sacrifice, 
rescuing  them  from  the  usurped  possession  of  Satan  and  sin. 

Let  us  consider  their  Services,  which  were  divers.  To  name 
the  chief,  1.  They  had  charge  of  the  sanctuary,  and  the  vessels  of 
it,  and  the  lights,  and  were  to  keep  the  lamps  burning.  Thus  the 
heart  of  every  Christian  is  made  a  temple  to  the  Holy  Ghost,  and 
he  himself,  as  a  priest  consecrated  unto  God,  is  to  keep  it  dili- 
gently, and  the  furniture  of  Divine  Grace  in  it;  to  have  the  light 
of  spiritual  knowledge  within  him,  and  to  nourish  it  by  drawing 
continually  new  supplies  from  Jesus  Christ.  2.  The  priests  were 
to  bless  the  people.  And  truly  it  is  this  spiritual  priesthood,  the 
Elect,  that  procure  blessings  upon  the  rest  of  the  world,  and  par- 
ticularly on  the  places  where  they  live.  They  are  daily  to  offer 
the  incense  of  prayer,  and  other  spiritual  sacrifices  unto  God,  as 
the  apostle  expresseth  it  above,  verse  5,  not  to  neglect  those  holy 
exercises  together  or  apart.  And  as  the  priests  offered  it  not  only 
for  themselves,  but  for  the  people,  so  Christians  are  to  extend  their 
prayers,  and  to  entreat  the  blessings  of  God  for  others,  especially 
for  the  public  estate  of  the  Church.  As  the  Lord's  priest,  they 
are  to  offer  up  those  praises  to  God,  that  are  His  due  from  the 


164  LEIGHTON'S  SELECT  WORKS. 

other  creatures,  which  praise  Him  indeed,  yet  cannot  do  it  after 
the  manner  in  which  these  priests  do  ;  therefore  they  are  to  offer, 
as  it  were,  their  sacrifices  for  them,  as  the  priests  did  for  the 
people.  And  because  the  most  of-men  neglect  to  do  this,  and 
cannot  do  it  indeed  because  they  are  unholy,  and  are  not 
of  this  priesthood,  therefore  should  they  bs  so  much  the  more 
careful  of  it,  and  diligent  in  it.  How  few  of  those,  whom  the 
Heavens  call  to  by  their  light  and  revolution,  that  they  enjoy,  do 
offer  that  sacrifice  which  becomes  them,  by  acknowledging  the 
glory  of  God  which  the  Heavens  declare  !  This,  therefore,  is  as 
it  were  put  into  the  hands  of  these  priests,  namely,  the  godly,  to 
do. 

III.  Let  us  consider  their  course  of  life.  We  shall  find  rules 
given  to  the  legal  priests,  stricter  than  to  others,  of  avoiding  legal 
pollutions,  &/c.  And  from  these,  this  spiritual  priesthood  must 
learn  an  exact,  holy  conversation,  keeping  themselves  from  the 
pollutions  of  the  world  ;  as  here  it  follows  :  A  holy  nation,  and 
that  of  necessity  ;  if  a  priesthood,  then  holy.  They  are  purchased 
indeed  to  be  a  peculiar  treasure  to  God,  (Exod.  xix.  5,)  purchased 
at  a  very  high  rate.  He  spared  not  His  only  Son,  nor  did  the 
Son  spare  himself:  so  that  these  priests  ought  to  be  the  Lord's 
peculiar  portion.  All  believers  are  His  clergy  ;  and  as  they  are 
His  portion,  so  He  is  theirs.  The  priests  had  no  assigned  inherit- 
ance among  their  brethren,  and  the  reason  is  added,  for  the  Lord 
is  their  portion ;  and  truly  so  they  needed  not  envy  any  of  the 
rest,  they  had  the  choicest  of  all,  the  Lord  of  all.  Whatsoever  a 
Christian  possesses  in  the  world,  yet,  being  of  this  spiritual  priest- 
hood, he  is  as  if  he  possessed  it  not,  (1  Cor.  vii.  30,)  lays  little 
account  on  it.  That  which  his  mind  is  set  upon,  is,  how  he  may 
enjoy  God,  and  find  clear  assurance  that  he  hath  Him  for  his  por- 
tion. 

It  is  not  so  mean  a  thing  to  be  a  Christian  as  we  think  ;  it  is  a 
holy,  an  honorable,  a  happy  state.  Few  of  us  can  esteem  it,  or 
do  labor  to  find  it  so.  No,  we  know  not  these  things,  our  hearts 
are  not  on  them,  to  make  this  dignity  and  happiness  sure  to  our 
souls.  Where  is  that  true  greatness  of  mind,  arid  that  holiness 
to  be  found,  that  become  those  who  are  kings  and  priests  unto 
God  1  that  contempt  of  earthly  things,  and  minding  of  Heaven 
that  should  be  in  such  1  But  surely,  as  many  as  find  themselves 
indeed  partakers  of  these  dignities,  will  study  to  live  agreeably 
to  them,  and  will  not  fail  to  love  that  Lord  Jesus  who  hath  pur- 
chased all  this  for  them,  and  exalted  them  to  it ;  yea,  humbled 
himself  to  exalt  them. 

Now,  as  to  the  opposition  of  the  estate  of  Christians  to  that  of 
unbelievers.  We  best  discern,  and  are  most  sensible  of  the  evil  or 
good  of  things  by  comparison.  In  respect  of  outward  condition, 
how  many  be  there  that  are  vexing  themselves  with  causeless 


COMMENTARY    ON    PETER.  165 

murmurings  and  discontents,  who,  if  they  would  look  upon  the 
many  in  the  world  that  are  in  a  far  meaner  condition  than  they, 
would  be  cured  of  that  evil  !  It  would  make  them  not  only  con- 
tent, but  cheerful  and  thankful.  But  the  difference  here  express- 
ed, is  far  greater  and  more  considerable  than  any  that  can  be  in 
outward  things.  Though  the  estate  of  a  Christian  is  very  excel- 
lent and  precious,  and,  when  rightly  valued,  hath  enough  in  itself 
to  commend  it,  yet  it  doth  and  ought  to  raise  our  esteem  of  it  the 
higher,  when  we  compare  it  both  with  the  misery  of  our  former 
condition,  and  with  the  continuing  misery  of  those  that  abide  still, 
and  are  left  to  perish  in  that  woful  estate.  We  have  here  both 
these  parallels.  The  happiness  and  dignity  to  which  they  are 
chosen  and  called,  is  opposed  to  the  rejection  and  misery  of  them 
that  continue  unbelievers  and  rejecters  of  Christ. 

Not  only  natural  men,  but  even  they  that  have  a  spiritual  life  in 
them,  when  they  forget  themselves,  are  subject  to  look  upon  the 
things  that  are  before  them  with  a  natural  eye,  and  to  think  hardly, 
or  at  least  doubtfully,  concerning  God's  dispensations,  beholding 
the  flourishing  and  prosperities  of  the  ungodly,  together  with  their 
own  sufferings  and  distresses.  Thus,  Psal.  Ixxxiii.  But  when  they 
turn  the  other  side  of  the  medal,  and  view  them  with  a  right  eye, 
and  by  a  true  light,  they  are  no  longer  abused  with  those  appear- 
ances. When  they  consider  unbelievers  as  strangers,  yea,  mic- 
mies  to  God,  and  slaves  to  Satan,  held  fast  in  the  chains  of  their 
own  impenitency,  and  unbelief,  and  by  these  bound  over  to  eter- 
nal death,  and  then  see  themselves  called  to  the  liberties  and 
dignities  of  the  Sons  of  God,  partakers  of  the  honor  of  the  only- 
begotten  Son,  on  whom  they  have  believed,  made  by  him  kings 
and  priests  unto  God  ihe  Father,  then,  surely,  they  have  other 
thoughts.  It  makes  them  no  more  envy,  but  pity  the  ungodly, 
and  account  all  their  pomp,  and  all  their  possessions,  what  they 
are  indeed,  no  other  than  a  glistening  misery,  and  account  them- 
selves happy  in  all  estates.  It  makes  them  say  with  David,  The 
lines  are  fallen  to  me  in  a  pleasant  place,  I  have  a  goodly  heritage. 
It  makes  them  digest  all  their  sufferings  and  disgraces  with  pa- 
tience, yea,  with  joy,  and  think  more  of  praising  than  complain- 
ing, more  of  shewing  forth  His  honor  who  hath  so  honored  them  ; 
especially,  when  they  consider  the  freeness  of  his  grace,  that  it 
was  that  alone  which  made  the  difference,  calling  them  altogether 
undeservedly  from  that  same  darkness  and  misery  in  which  unbe- 
lievers are  deservedly  left. 

Christ  our  Light. 

He  is  our  light,  opposed  to  all  kind  of  darkness.  He  is  so,  in 
opposition  to  the  dark  shadows  of  the  ceremonial  law,  which  pos- 
sibly are  here  meant,  as  part  of  that  darkness  from  which  the 
Apostle  writes  that  these  Jews  were  delivered  also  by  the  khowl- 


166  LEIGH-TON'S  SELECT  WORKS. 

edge  of  Christ :  when  he  came,  the  day  broke  and  the  shadows  flew 
away.  He  is  our  light,  as  opposed  likewise  to  the  darkness  of 
the  Gentile  superstitions  and  idolatries  ;  therefore  these  tw<3  are 
joined  by  old  Simeon,  A  light  to  lighten  the  Gentiles,  and  the 
glory  of  his  people  Israel,  Luke  ii.  34.  And  to  all  who  believe 
among  either,  he  is  light  as  opposed  to  the  ignorance,  slavery, 
and  misery,  of  their  natural  estate,  teaching  them  by  his  Spirit 
the  things  of  God,  and  reuniting  them  with  God,  who  is  the  light 
of  the  soul.  I  am,  says  he,  the  light  of  the  world;  he  thatfollow- 
eth  me  shall  not  walk  in  darkness.  John  viii.  12. 

And  it  is  that  mysterious  union  of  the  soul  with  God  in  Christ, 
which  a  natural  man  so  little  understands,  that  is  the  cause  of  all 
that  spiritual  light  of  grace,  that  a  believer  does  enjoy.  There  is 
no  right  knowledge  of  God,  to  man  once  fallen  from  it,  but  in  his 
Son ;  no  comfort  in  beholding  God,  but  through  Him  ;  nothing 
but  just  anger  and  wrath  to  be  seen  in  God's  looks,  but  through 
Him,  in  whom  He  is  well  pleased.  The  Gospel  shows  us  the  light 
of  the  knowledge  of  the  Glory  of  God,  but  it  is  in  the  face  of  Jesus 
Christ.  2  Cor.  iv.  6.  Therefore,  the  kingdom  of  light,  as  oppo- 
sed to  that  of  darkness,  is  called  The  kingdom  of  his  dear  Son, 
or,  the  Son  of  his  love.  Col.  i.  13. 

There  is  a  spirit  of  light  and  knowledge  flows  from  Jesus  Christ 
into  the  souls  of  believers,  that  acquaints  them  with  the  mysteries 
of  the  kingdom  of  God,  which  cannot  otherwise  be  known.  And 
this  spirit  of  knowledge  is  withal  a  spirit  of  holiness;  for  purity 
and  holiness  are  likewise  signified  by  this  light.  He  removed 
that  huge  dark  body  of  sin  that  was  betwixt  us  and  the  Father, 
and  eclipsed  Him  from  us.  The  light  of  his  countenance  sancti- 
jieth  by  truth  ;  it  is  a  light  that  hath  heat  with  it,  and  hath  influ- 
ence upon  the  affections,  warms  them  towards  God  and  Divine 
things.  This  darkness  here,  is  indeed  the  shadow  of  death,  and 
they  that  are  without  Christ,  are  said,  till  he  visit  them,  to  sit  in 
darkness  and  in  the  shadow  of  death,  Luke  i.  79;  so,  this  Light 
is  life,  John  i.  4  ;  it  doth  enlighten  and  enliven,  begets  new  ac- 
tions and  motions  in  the  soul.  The  right  notion  that  a  man  hath 
of  things  as  they  are,  works  upon  him,  and  stirs  him  accordingly  ; 
thus  this  light  discovers  a  man  to  himself,  and  lets  him  see  his 
own  natural  filthiness,  makes  him  loath  himself,  and  fly  from  him- 
self,— run  out  of  himself.  And  the  excellency  he  sees  in  God  and 
his  Son  Jesus  Christ,  by  this  new  light,' inflames  his  heart  with 
their  Jove,  fill  him  with  estimation  of  the  Lord  Jesus,  and  makes 
the  world,  and  all  things  in  it  that  he  esteemed  before,  base  and 
mean  in  his  eyes.  Then  from  this  light  arise  spiritual  joy  and 
comfort,  which  are  frequently  signified  by  this  expression,  as  in 
that  verse  of  the  Psalmist,  (the  latter  clause  expounds  the  former,) 
Light  is  sown  for  the  righteous,  and  joy  for  the  upright  in  heart. 
Psal.  xcvii.  11.  As  this  kingdom  of  God's  dear  Son,  that  is,  this 


COMMENTARY    ON    PETER.  167 

kingdom  of  light,  hath  righteousness  in  it,  so  it  hath  peace  and 
joy  in  the  Holy  Ghost.  Rom.  xiv.  17.  It  is  a  false  prejudice 
the  world  hath  taken  up  against  religion,  that  it  is  a  sour  melan- 
choly thing  :  there  ig  no  truly  lightsome  comfortable  life  but  it. 
All  others,  have  they  what  they  will,  live  in  darkness;  and  is 
not  that  truly  sad  and  comfortless?  Would  you  think  it  a  pleas- 
ant life,  though  you  had  fine  clothes,  and  good  diet,  never  to 
see  the  sun,  but  still  to  be  kept  in  a  dungeon  with  them?  Thus 
are  they  who  live  in  worldly  honor  and  plenty,  but  still  without 
God  ;  they  are  in  continual  darkness,  with  all  their  enjoyments. 

It  is  true  the  light  of  believers  is  not  here  perfect,  and  there- 
fore neither  is  their  joy  perfect ;  it  is  sometimes  overclouded  ;  but 
the  comfort  is  this,  that  it  is  an  everlasting  light,  it  shall  never 
go  out  in  darkness,  as  it  is  said  in  Job  xviii.  5,  the  light  of  the 
wicked  shall ;  and  it  shall  within  awhile  be  perfected  :  there  is  a 
bright  morning  without  a  cloud  that  shall  arise.  The  Saints  have 
not  only  light  to  lead  them  in  their  journey,  but  much  purer  light 
at  home,  an  inheritance  "in  light.  Col.  i.  12.  The  land  where 
their  inheritance  lieth,  is  full  of  light,  and  their  inheritance  itself 
is  light ;  for  the  vision  of  God  for  ever,  is  that  inheritance.  That 
city  hath  no  need  of  the  sun,  nor  of  the  moon,  to  shine  in  it,  for 
the  glory  of  the  Lord  doth  lighten  it,  and  the  Lamb  is  the  light 
thereof.  Rev.  xxi.  23.  As  we  said,  that  Increated  Light  is  the 
happiness  of  the  soul,  the  beginnings  of  it  are  our  happiness  be- 
gun ;  they  are  beams  of  it  sent  from  above,  to  lead  us  to  the  foun- 
tain and  fulness  of  it.  With  Thee,  says  David,  is  the  fountain  of 
life,  and  in  Thy  light  shall  we  see  light.  Psal.  xxxvi.  9. 

There  are  two  things  spoken  of  this  Light,  to  commend  it — His 
marvellous  light ;  that  it  is  after  a  peculiar  manner  God's,  and 
then,  that  it  is  marvellous. 

All  light  is  from  Him,  the  light  of  sense,  and  that  of  reason  ; 
therefore  He  is  called  the  Father  of  lights,  Jam.  i.  17.  But  this 
light  of  grace  is  after  a  peculiar  manner  His,  being  a  light  above 
the  reach  of  nature,  infused  into  the  soul  in  a  supernatural  way, 
the  light  of  the  elect  world,  where  God  specially  and  graciously 
resides.  Natural  men  may  know  very  much  in  natural  things, 
and,  it  may  be,  may  know  much  in  supernatural  things,  after  a 
natural  manner.  They  may  be  full  of  school-divinity,  and  be 
able  to  discourse  of  God  and  his  Son  Christ,  and  the  mystery  of 
redemption,  &c.,  and  yet,  they  want  this  peculiar  light,  by  which 
Christ  is  made  known  to  believers.  They  may  speak  of  him,  but 
it  is  in  the  dark  ;  they  see  him  not,  and  therefore  they  love  him  not. 
The  light  they  have,  is  as  the  light  of  some  things  that  shine  only 
in  the  night,  a  cold  glow-worm  light  that  hath  no  heat  with  it  at 
all.  Whereas  a  soul  that  hath  some  of  this  light,  God's  peculiar 
light,  communicated  to  it,  sees  Jesus  Christ,  and  loves  and  de- 
lights in  him,  and  walks  with  him.  A  little  of  this  light  is  worth 


168  LEIGHTON'S  SELECT  WORKS. 

a  great  deal,  yea,  more  worth  than  all  that  other  common,  specu- 
lative, and  discoursing  knowledge  that  the  greatest  doctors  can 
attain  unto.  It  is  of  a  more  excellent  kind  and  original ;  it  is 
from  Heaven,  and  you  know  that  one  beam  of  the  sun  is  of  more 
worth  than  the  light  of  ten  thousand  torches  together.  It  is  a 
pure,  undecaying,  heavenly  light,  whereas  the  other  is  gross  and 
earthly,  (be  it  never  so  great,)  and  lasts  but  awhile.  Let  us  not 
therefore  think  it  incredible,  that  a  poor  unlettered  Christian 
may  know  more  of  God  in  the  best  kind  of  knowledge,  than  any 
the  wisest  and  most  learned  natural  man  can  do  ;  for  the  one 
knows  God  only  by  man's  light,  the  other  knows  Him  by  His  own 
light,  and  that  is  the  only  right  knowledge.  As  the  sun  cannot 
be  seen  but  by  its  own  light,  so  neither  can  God  be  savingly 
known,  but  by  His  own  revealing. 

Now  this  light  being  so  peculiarly  God's,  no  wonder  if  it  be 
marvellous.  The  common  light  of  the  world  is  so,  though,  be- 
cause of  its  commonness,  we  think  not  so  of  it.  The  Lord  is 
marvellous  in  wisdom,  and  in  power  in  all  His  works  of  creation 
and  providence ;  but  above  all,  in  the  workings  of  His  grace. 
This  light  is  unknown  to  the  world,  and  so  marvellous  in  the  rare- 
ness of  beholding  it,  that  there  be  but  a  few  that  partake  of  it. 
And  to  them  that  see,  it  is  marvellous ;  because  in  it  they  see  so 
many  excellent  things  that  they  knew  not  before  :  as  if  a  man 
were  born  and  brought  up,  till  he  came  to  the  years  of  under- 
standing, in  a  dungeon,  where  he  had  never  seen  light,  and  were 
brought  forth  on  a  sudden  ;  or,  not  to  need  that  imagination,  take 
the  man  that  was  born  blind,  at  his  first  sight,  after  Christ  had 
cured  him, — what  wonder,  think  we,  would  seize  upon  him,  to 
behold  on  a  sudden  the  beauty  of  this  visible  world,  especially  of 
that  sun,  and  that  light  that  makes  it  both  visible  and  beautiful ! 
But  much  more  matter  of  admiration  is  there  in  this  light,  to  the 
soul  that  is  brought  newly  from  the  darkness  of  corrupt  nature  ! 
Such  persons  see  as  it  were  a  new  world,  and  in  it  such  wonders 
of  the  rich  grace  and  love  of  God,  such  matchless  worth  in  Jesus 
Christ  the  Sun  of  Righteousness,  that  their  souls  are  filled  with 
admiration.  And  if  this  light  of  grace  be  so  marvellous,  how 
much  more  marvellous  shall  the  light  of  glory  be  in  which  it  ends  ! 

As  there  are  chains  of  eternal  darkness  upon  damned  spirits, 
which  shall  never  be  taken  oflf,  wherein  they  are  said  to  be  reserv- 
ed to  the  judgment  of  the  great  day,  so  there  are  chains  of  spirit- 
ual darkness  upon  the  unconverted  soul,  that  can  be  taken  off  by 
no  other  hand  but  the  powerful  hand  of  God.  He  calls  the  sin- 
ner to  come  forth,  and  withal  causes,  by  the  power  of  that  His 
voice,  the  bolts  and  fetters  to  fall  off,  and  enables  the  soul  to  come 
forth  into  the  light.  It  is  an  operative  word  that  effects  what  it 
bids,  as  that  in  the  creation,  He  said,  Let  there  be  light,  and  it 
was  lighttto  which  the  Apostle  hath  reference,  2  Cor.  iv.  6,  when 


COMMENTARY    ON   PETER.  160 

he  says,  God  who  commanded  the  light  to  shine  out  of  darkness,  hath 
shined  into  your  hearts.  God  calls  man.  He  works  with  him  in- 
deed as  with  a  reasonable  creature,  but  surely,  He  likewise  works 
as  Himself,  as  an  Almighty  Creator.  He  works  strongly  and 
sweetly,  with  an  Almighty  easiness.  One  man  may  call  another 
to  this  light,  and  if  there  be  no  more,  he  may  call  long  enough  to 
no  purpose ;  as  they  tell  of  Mahomet's  miracle  that  misgave, — he 
called  a  mountain  to  come  to  him,  but  it  stirred  not.  But  His 
call  that  shakes  and  removes  the  mountains,  doth,  in  a  way  known 
to  Himself,  turn  and  wind  the  heart  which  way  He  pleaseth. 
The  voice  of  the  Lord  is  powerful  and  full  of  majesty.  Psal.  xxix. 
4.  If  He  speaks  once  to  the  heart,  it  cannot  choose  but  follow 
Him,  and  yet  most  willingly  chooses  that.  The  workings  of 
grace,  (as  oil,  to  which  it  is  often  compared,)  do  insensibly  and 
silently  penetrate,  and  sink  into  the  soul,  and  dilate  themselves 
through  it.  That  word  of  His  own  calling,  disentangles  the 
heart  from  all  its  nets,  as  it  did  the  disciples  from  theirs,  to  follow 
Christ.  That  call  which  brought  St.  Matthew  presently  from  his 
receipt  of  custom,  puts  off  the  heart  from  all  its  customs,  and  re- 
ceipts too;  makes  it  reject  gains  and  pleasures,  and  all  that  hin- 
ders it,  to  go  after  Christ.  And  it  is  a  call  that  touches  the  soul 
so  as  the  touch  of  Elijah's  mantle,  that  made  Elisha  follow  him. 
Go  back,  said  he,  for  what  have  I  done  unto  thee  ?  Yet  he  had 
done  so  much,  as  made  him  forsake  all  to  go  with  him.  1  Kings 
xix.  20.  And  this  every  believer  is  most  ready  to  acknowledge, 
who  knows  what  the  rebellion  of  his  heart  was,  and  what  his  mis- 
erable love  of  darkness  was,  that  the  gracious,  yet  mighty  call  of 
God,  was  what  drew  him  out  of  it :  and  therefore  he  willingly  as- 
sents to  that  which  is  the  Third  thing  to  be  spoken  of,  that  it  be- 
comes him,  as  being  the  End  of  his  Calling,  to  shew  forth  His 
praise,  who  hath  so  mercifully,  and  so  powerfully  called  him  from 
so  miserable,  to  so  happy  an  estate. 

The  Mercy  of  God  in  Christ. 

There  is  nothing  doth  so  kindly  work  repentance,  as  the  right 
apprehension  of  the  mercy  and  love  of  God.  The  beams  of  that 
love  are  more  powerful  to  melt  the  heart,  than  all  the  flames  of 
mount  Sinai,  all  the  threatenings  and  terrors  of  the  Law.  Sin  is 
the  root  of  our  misery ;  and  therefore  it  is  the  proper  work  of  this 
mercy,  to  rescue  the  soul  from  it,  both  from  the  guilt  and  the  power 
of  it  at  once.  Can  you  think  there  is  any  suitableness  in  it,  that 
the  peculiar  people  of  God  should  despise  His  laws,  and  practice 
nothing  but  rebellions  ?  that  those  in  whom  He  hath  magnified 
His  mercy,  should  take  pleasure  in  abusing  it  ?  or  that  He  hath 
washed  any  with  the  blood  of  His  Son,  to  the  end  that  they  may 
still  wallow  again  in  the  mire  ?  As  if  we  were  redeemed  not 
15 


170  LEIGHTON'S  SELECT  WORKS. 

from  sin,  but  to  sin  :  as  if  we  should  say,  We  are  delivered  to  da 
all  these  abominations,  as  the  Prophet  speaks,  Jer.  vii.  10.  Oh! 
let  us  not  dare  thus  abuse  and  affront  the  free  grace  of  God,  if  we 
mean  to  be  saved  by  it ;  but  let  as  many  as  would  be  found 
amongst  those  that  obtain  mercy,  walk  as  His  people,  whose  pecu- 
liar inheritance  is  His  mercy.  And  seeing  this  grace  of  God  hath 
appeared  unto  us,  let  us  embrace  it,  and  let  it  effectually  teach  us 
to  deny  ungodliness  and  worldly  lusts.  Tit.  ii.  11,  12. 

And  if  you  be  persuaded  to  be  earnest  suitors  for  this  mercy, 
and  to  fly  unto  Jesus,  who  is  the  true  mercy-seat,  then  be  assured 
it  is  yours.  Let  riot  the  greatest  guiltiness  scare  you  and  drive 
you  from  it,  but  rather  drive  you  the  more  to  it ;  for  the  greater 
the  weight  of  that  misery  is,  under  which  you  lie,  the  more  need 
you  have  of  this  mercy,  and  the  more  will  be  the  glory  of  it  in 
you.  It  a  strange  kind  of  argument  used  by  the  Psalmist,  and 
yet  a  sure  one, — it  concludes  well  and  strongly,  Psal.  xxv.  7  : 
Lord,  pardon  my  iniquity,  for  it  is  great.  The  soul  oppressed 
with  the  greatness  of  its  sin  lying  heavy  upon  it,  may,  by  that 
very  greatness  of  it  pressing  upon  it,  urge  the  forgiveness  of  it  at 
the  hands  of  Free  Mercy.  It  is  for  thy  name's  sake, — that 
makes  it  strong ;  the  force  of  the  inference  lies  in  that.  Thou 
art  nothing,  and  worse  than  nothing  ?  True  ;  but  all  that  ever  ob- 
tained this  mercy,  were  once  so :  they  were  nothing  of  all  that 
which  it  hath  made  them  to  be  ;  they  were  not  a  people,  had  no 
interest  in  God,  were  strangers  to  mercy,  yea,  heirs  of  wrath ; 
yea,  they  had  not  so  much  of  a  desire  after  God,  until  this  mercy 
prevented  them,  and  shewed  itself  to  them,  and  them  to  them- 
selves, and  so  moved  them  to  desire  it,  and  caused  them  to  find  it, 
caught  hold  on  them  and  plucked  them  out  of  the  dungeon.  And 
it  is  unquestionably  still  the  same  mercy,  and  fails  not :  ever  ex- 
pending, and  yet  never  all  spent,  yea,  not  so  much  as  at  all  dimin- 
ished :  flowing,  as  the  rivers,  from  one  age  to  another,  serving  each 
age  in  the  present,  and  yet  no  whit  the  less  to  those  that  come 
after.  He  who  exercises  it,  is  The  LORD,  forgiving  iniquity, 
transgression,  and  sin,  to  all  that  come  unto  Him,  and  yet,  still 
keeping  mercy  for  thousands  that  come  after. 

You  who  have  obtained  this  mercy,  and  have  the  seal  of  it 
within  you,  it  will  certainly  conform  your  hearts  to  its  own  nature ; 
it  will  'work  you  to  a  merciful  compassionate  temper  of  mind  to  the 
souls  of  others  who  have  not  yet  obtained  it.  You  will  indeed,  as 
the  Lord  doth,  hate  sin  ;  but  as. He  doth  likewise,  you  will  pity 
the  sinner.  You  will  be  so  far  from  misconstruing  and  grumbling 
at  the  long  suffering  of  God,  (as  if  you  would  have  the  bridge  cut 
because  you  are  over,  as  St.  Augustine  speaks,)  that,  on  the  con- 
trary, your  great  desire  will  be  to  draw  others  to  partake  of  the 
same  mercy  wkh  you,  knowing  it  to  be  rich  enough  ;  and  you  will, 
in  your  station,  use  your  best  diligence  to  bring  in  many  to  it, 
from  love  both  to  the  souls  of  men  and  to  the  glory  of  God. 


COMMENTARY    ON    PETER.  171 

And  withal,  you  will  be  still  admiring  and  extolling  this  mercy, 
as  it  is  manifested  unto  yourselves,  considering  what  it  is,  and  what 
you  were  before  it  visited  you.  The  Israelites  confessed  (at  the 
offering  of  the  first  fruits,)  to  set  off  the  bounty  of  God,  A  Syrian 
ready  to  perish  was  my  father ;  they  confessed  their  captivity  in 
Egypt :  but  far  poorer  and  baser  is  our  natural  condition,  and  far 
more  precious  is  that  land,  to  the  possession  of  which  this  free 
mercy  bringeth  us. 

Do  but  call  back  your  thoughts,  you  that  have  indeed  escaped 
it,  and  look  but  into  that  pit  of  misery  whence  the  hand  of  the 
Lord  hath  drawn  you  out,  and  you  cannot  fail  to  love  Him  highly, 
and  still  kiss  that  gracious  hand,  even  while  it  is  scourging  you 
with  any  affliction  whatsoever ;  because  it  hath  once  done  this  for 
you,  namely,  plucked  you  out  of  everlasting  destruction.  So 
David,  Psal.  xl.  23,  as  the  thoughts  of  this  change  will  teach  us 
to  praise,  He  hath  brought  me  up  out  of  an  horrible  pit :  then 
follows, — He  hath  put  a  new  song  in  my  mouth,  even  praise  un- 
to our  God;  not  only  redeemed  me  from  destruction,  but  withal 
crowned  me  with  glory  and  honor.  Psal.  ciii.  4.  He  not  only 
doth  forgive  all  our  debts,  and  let  us  out  of  prison,  but  enriches 
us  with  an  estate  that  cannot  be  spent,  and  dignifies  us  with  a 
crown  that  cannot  wither,  made  up  of  nothing  of  ours.  These 
two  considerations  will  stretch  and  tune  the  heart  very  high, 
namely,  from  what  a  low  estate  Grace  brings  a  man,  and  how  high 
it  doth  exalt  him  ;  in  what  a  beggarly,  vile  condition  the  Lord  finds 
us,  and  yet,  that  He  doth  not  only  free  us  thence,  but  puts 
such  dignities  on  us.  He  raises  up  the  poor  out  of  the  dust,  and 
lifts  the  needy  out  of  the  dunghill,  that  he  may  set  him  with  princes, 
even  with  the  princes  of  his  people.  Psal.  cxiii.  7.  Or,  as  Josh- 
ua the  priest  was  stripped  of  his  filthy  garments,  and  had  a  fair 
mitre  set  upon  his  head,  (Zech.  iii.  3 — 5)  so,  those  of  this  Priest- 
hood are  dealt  withal. 

Now,  that  we  may  be  the  deeper  in  the  sense  and  admiration 
of  this  mercy,  it  is  indeed  our  duty  to  seek  earnestly  after  the  ev- 
idence and  strong  assurance  of  it ;  for  things  work  on  us  accor- 
ding to  our  notice  and  apprehensions  of  them,  and  therefore,  the 
more  right  assurance  we  have  of  mercy,  the  more  love,  and 
thankfulness,  and  obedience,  will  spring  from  it.  Therefore  it 
is,  that  the  Apostle  here  represents  this  great  and  happy  change 
of  estate  to  Christians,  as  a  thing  that  they  may  know  concerning 
themselves,  and  that  they  ought  to  seek  the  knowledge  of,  that 
so  they  may  be  duly  affected  with  it.  And  it  is  indeed  a  happy 
thing,  to  have  in  the  soul  an  extract  of  that  great  archive  and  act 
of  grace  towards  it,  that  hath  stood  in  Heaven  from  eternity.  It 
is  surely  both  a  very  comfortable  and  very  profitable  thing,  to  find 
and  to  read  clearly  the  seal  of  mercy  upon  the  soul,  which  is 
holiness,  that  by  which  a  man  is  marked  by  God,  as  a  part  of  his 


172  LEIGHTON'S  SELECT  WORKS. 

peculiar  possession  that  He  hath  chosen  out  of  the  world.  And 
when  we  perceive  any  thing  of  this,  let  us  look  back,  as  here  the 
Apostle  would  have  us  to  do,  and  reflect  how  God  has  called  us 
from  darkness,  to  his  marvellous  light. 

Right  Preaching  and  Hearing. 

Ministers  are  not  to  instruct  only,  or  to  exhort  only,  but  to  do 
both.  To  exhort  men  to  holiness  and  the  duties  of  a  Christian 
life,  without  instructing  them  in  the  doctrine  of  faith,  and  bring- 
ing them  to  Jesus  Christ,  is  to  build  a  house  without  a  foundation. 
And  on  the  other  side,  to  instruct  the  mind  in  the  knowledge  of 
Divine  things,  and  neglect  the  pressing  of  that  practice  and  pow- 
er of  godliness,  which  is  the  undivided  companion  of  true  faith,  is 
to  forget  the  building  that  ought  to  be  raised  upon  that  founda- 
tion once  laid,  which  is  likewise  a  point  of  very  great  folly.  Or, 
if  men,  after  laying  that  right  foundation,  do  proceed  to  the  super 
structure  of  vain  and  empty  speculations,  it  is  but  to  build  hay 
and  stubble,  instead  of  those  solid  truths  that  direct  the  soul  in  the 
way  to  happiness,  which  are  of  more  solidity  and  worth  than  gold, 
and  silver,  and  precious  stones.  1  Cor.  iii.  12.  Christ,  and  the 
doctrine  that  reveals  him,  is  called  by  St.  Paul,  the  mystery  of 
the  faith,  1  Tim.  iii.  9,  and,  ver.  16,  the  mystery  of  godliness  : 
as  Christ  is  the  object  of  faith,  so  is  he  the  spring  and  fountain 
of  godliness.  The  Apostle  having,  we  see,  in  his  foregoing  dis- 
course unfolded  the  excellency  of  Christ  in  him,  proceeds  here  to 
exhort  them  to  that  pure  and  spiritual  temper  of  mind  and  course 
of  life,  that  becomes  them  as  Christians. 

Those  hearers  are  to  blame,  and  do  prejudice  themselves,  who 
are  attentive  only  to  such  words  and  discourse  as  stir  the  affections 
for  the  present,  and  find  no  relish  in  the  doctrine  of  faith,  and  the 
unfolding  of  those  mysteries  that  bear  the  whole  weight  of  relig- 
ion, being  the  ground  both  of  all  Christian  obedience,  and  all  ex- 
hortations ond  persuasives  to  it.  Those  temporary,  sudden  stir- 
rings of  the  affections,  without  a  rightly  informed  mind,  and  some 
measure  of  due  knowledge  of  God  in  Christ,  do  no  good.  It  is 
the  wind  of  a  word  of  exhortation  that  stirs  them  for  the  time 
against  their  lusts,  but  the  first  wind  of  temptation  that  comes,  car- 
ries them  away  ;  and  thus  the  mind  is  but  tossed  to  and  fro,  like 
a  wave  of  the  sea,  with  all  kinds  of  winds,  not  being  rooted  and 
grounded  in  the  faith  of  Christ,  (as  it  is  Col.  ii.  7,)  and  so,  not 
rooted  in  the  love  of  Christ,  (Eph.  iii.  17,)  which  are  the  conquer- 
ing graces  that  subdue  unto  a  Christian  his  lusts  and  the  world. 
See  1  John  v.  4 ;  2  Cor.  v.  14,  15.  Love  makes  a  man  to  be 
dead  to  himself  and  to  the  world,  and  to  live  to  Christ  who  died 
for  him. 


COMMENTARY    ON    PETER.  173 

The  glory  of  God  the  aim  of  the  Christian. 

This  is  his  intent,  in  the  holiness  and  integrity  of  his  life,  that 
God  may  be  glorified ;  this  is  the  axis  about  which  all  this  good 
conversation  moves  and  turns  continually. 

And  he  that  forgets  this,  let  his  conversation  be  never  so  plaus- 
ible and  spotless,  knows  not  what  it  is  to  be  a  Christian.  As  they 
say  of  the  eagles,  who  try  their  young  ones  whether  they  be  of 
the  right  kind  or  not,  by  holding  them  before  the  sun,  and  if  they 
can  look  steadfastly  upon  it,  they  own  them,  if  not  they  throw 
them  away  :  this  is  the  true  evidence  of  an  upright  and  real 
Christian,  to  have  a  steadfast  eye  on  the  glory  of  God,  the  Fath- 
er of  Lights.  In  all,  let  God  be  glorified,  says  the  Christian,  and 
that  suffices  :  that  is  the  sum  of  his  desires.  He  is  far  from  glo- 
rifying in  himself,  or  seeking  to  raise  himself,  for  he  knows  that 
of  himself  he  is  nothing,  but  by  the  free  grace  of  God  he  is  what 
he  is.  "  Whence  any  glorying  to  thee,  rottenness  and  dust?" 
says  St.  Bernard.  4<  Whence  is  it  to  thee  if  thou  art  holy  ?  Is 
it  not  the  Holy  Spirit  that  hath  sanctified  thee  ?  If  thou  couldst 
work  miracles,  though  they  were  done  by  thy  hand,  yet  it  were 
not  by  thy  power,  but  by  the  power  of  God." 

To  the  end  that  my  glory  may  sing  praise  unto  thec,  says  Da- 
vid, Psal.  xxx.  12.     Whether  his  tongue,  or  his  soul,  or  both,  be 
meant,  what   he   calls  his  glory,  he   shews  us,  and   what  use  he 
hath  for  it,   namely,  to  give  the  Lord  glory,  to  sing  His  praises, 
and  that  then  it  was  truly  David's  glory  when  it  was  so  employed, 
in  giving  glory  to  Him  whose   peculiar  due  glory  is.     What  have 
we  to  do  in  the  world  as  His  creatures,  once  and  again  His  crea- 
tures, His  new  creatures,  created  unto  good  works,  but  to  exercise 
ourselves  in  those,  and  by  those  to  advance  His  glory,  that  all  may 
return  to  Him  from  whom  all  is,  as  the  rivers  run  back  to  the  sea 
from  whence  they  came  ?    Of  Him,  and  through  Him,  and  there- 
fore, for  Him  are  all  things,  says  the  Apostle,  Rom.  xi.  36.  They 
that  serve  base  gods,  seek  how  to  advance  and  aggrandize  them. 
The  covetous  man  studies  to   make   his   Mammon  as  great  as  he 
can,  all  his  thoughts  and  pains  run  upon  that  service,  and  so  cfo 
the  voluptuous  and  ambitious  for  theirs ;  and  shall  not  they  who 
profess  themselves  to  be  the  servants  of  the  Only  Great  and  the 
Only  True  God,  have  their  hearts  much  more,  at  least  as  much 
possessed  with  desires  of  honoring  and   exalting  Him  ?     Should 
not  this  be  their  predominant  design  and  thought  ? — What  way 
shall  I  most  advance  the  glory  of  my  God  ?     How  shall  I,  who 
am  under  stronger  obligations  than  they  all,  set  in  with  the  heav- 
ens and  the  earth,  and  the  other  creatures,  to  declare  His  excel- 
lency, His  greatness,  and  His  goodness  1 


174  LEIGHTON'S  SELECT  WORKS. 

Dearly  beloved,  I  beseech  you,  as  Strangers  and  Pilgrims,  abstain  from 
fleshly  Lusts,  which  war  against  the  soul.    I  Pet.  ii.  11. 

They  are  called  strangers  in  that  spiritual  sense  which  applies 
in  common  to  all  the  saints.  Possibly,  in  calling  them  thus,  he 
alludes  to  the  outward  dispersion,  but  means,  by  the  allusion,  to 
express  their  spiritual  alienation  from  the  world,  and  interest  in 
the  New  Jerusalem. 

And  this  he  uses  as  a  very  pertinent  enforcement  of  his  exhor- 
tation. Whatsoever  others  do,  the  serving  of  the  flesh,  and  love 
of  the  world,  are  most  incongruous  and  unseemly  in  you.  Con- 
sider what  you  are.  If  you  were  citizens  of  this  world,  then  you 
might  drive  the  same  trade  with  them,  and  follow  the  same  lusts ; 
but  seeing  you  are  chosen  and  called  out  of  this  world,  and  invest- 
ed into  a  new  society,  made  free  of  another  city,  and  are  there- 
fore here  but  travellers  passing  through  to  your  own  country,  it  is 
very  reasonable  that  there  be  this  difference  betwixt  you  and  the 
world,  that  while  they  live  as  at  home,  your  carriage  be  such  as 
becomes  strangers ;  not  glutting  yourselves  with  their  pleasures, 
not  surfeiting  upon  their  delicious  fruits,  as  some  unwary  travel- 
lers do  abroad,  but  as  wise  strangers,  living  warily  and  soberly, 
and  still  minding  most  of  all  your  journey  homewards,  suspecting 
dangers  and  snares  in  your  way,  and  so  walking  with  holy  fear 
(as  the  Hebrew  word  for  a  stranger  imports.) 

There  is,  indeed,  a  miserable  party  even  within  a  Christian ; 
the  remainder  of  corruption,  that  is  no  stranger  here,  and  there- 
fore keeps  friendship  and  correspondence  with  the  world,  and  will 
readily  betray  him  if  he  watch  not  the  more.  So  that  he  is  not 
only  to  fly  the  pollutions  of  the  world  that  are  round  about  him, 
and  to  choose  his  steps  that  he  be  not  ensnared  from  without ;  but 
he  is  to  be  upon  a  continual  guard  against  the  lusts  and  corruption 
that  are  yet  within  himself,  to  curb  and  control  them,  and  give 
them  resolute  and  flat  refusals  when  they  solicit  him,  and  to  stop 
up  their  essays  and  opportunities  of  intercourse  with  the  world, 
and  such  things  as  nourish  them,  and  so  to  do  what  he  can  to 
starve  them  out  of  the  holds  they  keep  within  him,  ana!  to 
strengthen  that  new  nature  which  is  in  him  ;  to  live  and  act  ac- 
cording to  it,  though,  in  doing  so,  he  shall  be  sure  to  live  as  a 
stranger  here,  and  a  despised,  mocked,  and  hated  stranger. 

And  it  is  not,  on  the  whole,  the  worse  that  it  should  be  so.  If 
men  in  foreign  countries  be  subject  to  forget  their  own  at  any 
time,  it  is  surely  when  they  are  most  kindly  used  abroad,  and  are 
most  at  their  ease ;  and  thus  a  Christian  may  be  in  some  danger 
when  he  is^best  accommodated,  and  hath  most  of  the  smiles  and 
caresses  of  the  world  ;  so  that  though  he  can  never  wholly  forget 
his  home  that  is  above,  yet  his  thoughts  of  it  will  be  be  less  fre- 
quent, and  his  desires  of  it  less  earnest,  and>  it  may  be,  he 


COMMENTARY   ON    PETER.  175 

may  insensibly  slide  into  its  customs  and  habits,  as  men  will  do 
that  are  well  seated  in  some  other  country.  But  by  the  troubles 
and  unfriendliness  of  the  world  he  gains  this,  that  when  they 
abound  most  upon  him,  he  then  feels  himself  a  stranger  and  re- 
members to  behave  as  such,  and  thinks  often  with  much  delight 
and  strong  desires  on  his  own  country,  and  the  rich  and  sure  in- 
heritance that  lies  there,  and  the  ease  and  rest  he  shall  have  when 
he  comes  thither. 

And  this  will  persuade  him  strongly  to  fly  all  polluted  ways  and 
lusts,  as  fast  as  the  world  follows  them.  It  will  make  him  abhor 
the  pleasures  of  sin,  and  use  the  allowable  enjoyments  of  this  earth 
warily  and  moderately,  never  engaging  his  heart  to  them  as  world- 
lings do,  but  always  keeping  that  free, — free  from  that  earnest  de- 
sire in  the  pursuit  of  worldly  things,  and  that  deep  delight  in  the 
enjoyment  of  them,  which  the  men  of  the  earth  bestow  upon  them. 
There  is  a  diligence  in  his  calling,  and  prudent  regard  of  his 
affairs,  not  only  permitted  to  a  Christian,  but  required  of  him. 
But  yet,  in  comparison  of  his  great  and  high  calling  (as  the  Apos- 
tle terms  it,)  he  follows  all  his  other  business  with  a  kind  of  cold- 
ness and  indifferency,  as  not  caring  very  much  which  way  they 
go;  his  heart  is  elsewhere.  The  traveller  provides  himself  as 
he  can  with  entertainment  and  lodging  where  he  comes  ;  if  it  be 
commodious,  it  is  well,  but  if  not,  it  is  no  great  matter.  If  he 
find  but  necessaries,  he  can  abate  delicacies  very  well ;  for  where 
he  finds  them  in  his  way,  he  neither  can,  nor,  if  he  could, 
would  choose  to  stay  there.  Though  his  inn  were  dressed  with  the 
richest  hangings  and  furniture,  yet  it  is  not  his  home ;  he  must 
and  would  leave  it.  This  is  the  character  of  ungodly  men,  they 
mind  earthly  things,  Phil.  iii.  19 ;  they  are  drowned  in  them  over 
head  and  ears,  as  we  say. 

If  Christians  would  consider  how  little,  and  for  how  little  a 
while,  they  are  concerned  in  anything  here,  they  would  go  through 
any  state  and  any  changes  of  state,  either  to  the  better  or  the 
worse,  with  very  composed,  equal  minds,  always  moderate  in  their 
necessary  cares,  and  never  taking  any  care  at  all  for  the  flesh, 
to  fulfil  the  lusts  of  it.  Rom.  xiii.  14. 

Let  them  that  have  no  better  home  than  this  world  to  lay  claim 
to,  live  here  as  at  home,  and  serve  their  lusts  ;  they  that  have  all 
them-  portion  in  this  life,  no  more  good  to  look  for  than  what  can 
catch  here,  let  them  take  their  time  of  the  poor  profits  and  pleas- 
ures that  are  here  ;  but  you  that  have  your  whole  estate,  all  your 
riches  and  pleasures  laid  up  in  Heaven,  and  reserved  there  for 
you,  let  your  hearts  be  there,  and  your  conversation  there*  This 
is  not  the  place  of  your  rest,  nor  of  your  delights,  unless  you 
would  be  willing  to  change,  and  to  have  your  good  things  here,  as 
some  foolish  travellers,  who  spend  the  estate  they  should  live  on 
at  home,  in  little  while,  braving  it  abroad  amongst  strangers.  Will 


176  LEIGHTON'S  SELECT  WORKS. 

you,  with  profane  Esau,  sell  your  birthright  for  a  mess  of  pottage, 
— sell  eternity  for  a  moment,  and,  for  a  moment,  sell  such  pleas- 
ures as  a  moment  of  them  is  more  worth  than  an  eternity  of  the 
other. 

Having  your  Conversation  honest  among  the  Gentiles. 

Having  your  conversation  honest  among  the  Gentiles .]  As  the 
sovereign  power  of  drawing  good  out  of  evil,  resides  in  God,  and 
argues  His  primitive  goodness,  so  He  teacheth  his  own  children 
some  faculty  this  way,  that  they  may  resemble  Him  in  it.  He 
teacheth  them  to  draw  sweetness  out  of  their  bitterest  afflictions, 
and  increase  of  inward  peace  from  their  outward  troubles.  And 
as  these  buffettings  of  the  tongue  are  no  small  part  of  their  suffer- 
ings, so  they  reap  no  small  benefit  by  them  many  ways ;  particu- 
larly in  this  one,  that  they  order  their  conversation  the  better,  and 
walk  the  more  exactly  for  it. 

And  this,  no  doubt,  in  Divine  providence,  is  intended  and  or- 
dered for  their  good,  as  are  all  their  other  trials.  The  sharp  cen- 
sures and  evil-speakings  that  a  Christian  is  encompassed  with  in 
the  world,  is  no  other  than  a,  hedge  of  thorns  set  on  every  side, 
that  he  go  riot  out  of  his  way,  but  keep  straight  on  in  it  betwixt 
them,  not  declining  to  the  right  hand  nor  to  the  left;  whereas,  il 
they  found  nothing  but  favor  and  good  opinion  of  the  world,  they 
might,  as  in  a  way  unhedged,  be  subject  to  expatiate  and  wander 
out  into  the  meadows  of  carnal  pleasures  that  are  about  them, 
which  would  call  and  allure  them,  and  often  divert  them  from  their 
journey. 

And  thus  it  might  fall  out,  that  Christians  would  deserve  cen- 
sure and  evil-speakings  the  more,  if  they  did  not  usually  suffer 
them  undeserved.  This  then  turns  into  a  great  advantage  to  them, 
making  their  conduct  more  answerable  to  those  two  things  that 
our  Saviour  joins,  watch  and  pray  ;  causing  them  to  be  the  more 
vigilant  over  themselves,  and  the  more  earnest  with  God  for  His 
watching  over  them  and  conducting  of  them.  Make  my  ways 
straight,  says  David,  because  of  mine  enemies,  Psal.  v.  8  :  the 
word  is,  my  observers,  or  those  that  scan  my  ways,  every  foot  of 
them,  that  examine  them  as  a  verse,  or  as  a  song  of  music;  if 
there  be  but  a  wrong  measure  in  them,  they  will  not  let  it  slip, 
but  will  be  sure  to  mark  it. 

And  if  the  enemies  of  the  godly  wait  for  their  halting,  shall  not 
they  scan  their  own  paths  themselves,  that  they  may  not  halt? 
Shall  they  not  examine  them  to  order  them,  as  the  wicked  do  to 
censurse  them :  still  depending  wholly  upon  the  spirit  of  God  as 
their  guide,  to  lead  them  into  all  truth,  and  to  teach  them  how  to 
order  their  conversation  aright,  that  it  may  be  all  of  a  piece,  holy 
and  blameless,  and  still  like  itself? 


COMMENTARY    ON    PETER.  177 

For  so  is  the  will  God. 

This  is  the  strongest  and  most  binding  reason  that  can  be  used 
to  a  Christian  mind,  which  hath  resigned  itself  to  be  governed  by 
that  rule,  to  have  the  will  of  God  for  its  law.  Whatsoever  is  re- 
quired of  it  upon  that  warrant,  it  cannot  refuse.  Although  it  crosses 
a  man's  own  humor,  or  his  private  interest,  yet  if  his  heart  be  sub- 
jected to  the  will  of  God,  he  will  not  stand  with  Him  in  anything. 
One  word  from  God,  I  will  have  it  so,  silences  all,  and  carries  it 
against  all  opposition. 

It  were  a  great  point,  if  we  could  be  persuaded  to  esteem  duly 
of  this:  it  were  indeed  all.  It  would  make  light  and  easy  work 
in  those  things  that  go  so  hardly  on  with  us,  though  we  are  daily 
exhorted  to  them.  Is  it  the  will  of  God  that  I  should  live  soberly  ? 
Then,  though  my  own  corrupt  will  and  my  companions  be  against 
it,  yet  it  must  be  so.  Wills  He  that  I  forbear  cursing  and  oaths, 
though  it  is  my  custom  to  use  them  ?  Yet  I  must  offer  violence 
to  my  custom,  and  go  against  the  stream  of  all  their  customs  that 
are  round  about  me,  to  obey  His  will,  who  wills  all  things 
justly  and  holily.  Will  He  have  my  charity  not  only  liberal  in 
giving,  but  in  forgiving,  and  real  and  hearty  in  both  ?  Will  He 
have  me  bless  them  that  curse  me,  and  do  good  to  them  that  hate 
me,  and  love  mine  enemies  1  Though  the  world  counts  it  a  hard 
task,  and  my  own  corrupt  heart  possibly  finds  it  so,  yet  it  shall  be 
done  ;  and  not  as  upon  unpleasant  necessity,  but  willingly,  and 
cheerfully,  and  with  the  more  delight  because  it  is  difficult;  for 
so  it  proves  my  obedience  the  more,  and  my  love  to  Him  whose 
will  it  is.  Though  mine  enemies  deserve  not  my  Jove,  yet  He 
who  bids  me  love  them,  does ;  and  if  He  will  have  this  the  touch- 
stone to  try  the  uprightness  of  my  love  to  Him,  shall  it  fail  there  ? 
No,  His  will  commands  me  so  absolutely  and  He  Himself  is  so 
lovely,  that  there  can  be  nobody  so  unlovely  in  themselves,  or  to 
me,  but  I  can  love  them  upon  His  command,  and  for  His  sake. 

Honor  all  Men. 

We  owe  not  the  same  measure  of  esteem  to  all.  We  may,  yea, 
we  ought  to  take  notice  of  the  different  outward  quality,  or  inward 
graces  and  gifts  of  men  ;  nor  is  it  a  fault  to  perceive  the  shallow- 
ness  and  weakness  of  men  with  whom  we  converse,  and  to  esteem 
more  highly  those  on  whom  God  hath  conferred  more  of  such 
things  as  are  truly  worthy  of  esteem.  But  unto  the  meanest  we 
do  owe  some  measure  of  esteem,  1st,  Negatively.  We  are  not  to 
entertain  despising,  disdainful  thoughts  of  any,  how  worthless  and 
mean  soever.  As  the  admiring  of  men,  the  very  best,  is  a  foolish 
excess  on  the  one  hand,  so,  the  total  contemning  of  any,  the  very 
poorest,  is  against  this  rule  on  the  other  ;  for  that  contemning  of 


178  LEIGHTON'S  SELECT  WORKS 

vile  persons,  the  Psalmist  speaks  of,  Psal.  xv.  3,  and  commends,  is 
the  dislike  and  hatred  of  their  sin,  which  is  their  vileness,  and 
the  not  accounting  them  for  outward  respects,  worthy  of  such  es- 
teem as  their  wickedness  does,  as  it  were,  strip  them  of.  2dly. 
We  are  to  observe  and  respect  the  smallest  good  that  is  in  any. 
Although  a  Christian  be  never  so  base  in  his  outward  condition, 
in  body  or  mind,  of  very  mean  intellectuals  and  natural  endow- 
ments, yet,  they  who  know  the  worth  of  spiritual  things,  will  es- 
teem the  grace  of  God  that  is  in  him,  in  the  midst  of  all  those  dis- 
advantages, as  a  pearl  is  a  rough  shell.  Grace  carries  still  its  own 
worth,  though  under  a  deformed  body  and  ragged  garments,  yea, 
though  they  have  but  a  small  measure  of  that  neither — the  very 
lowest  degree  of  grace  ;  as  a  pearl  of  the  least  size,  or  a  small 
piece  of  gold,  yet  men  will  not  throw  it  away,  but  as  they  say,  the 
least  shavings  of  gold  are  worth  the  keeping.  The  Jews  would  not 
willingly  tread  upon  the  smallest  piece  of  paper  in  their  way,  but 
took  it  up  ;  for  possibly,  said  they,  the  name  of  God  may  be  on  it. 
Though  there  was  a  little  superstition  in  this,  yet  truly  there  is 
nothing  but  good  religion  in  it,  if  we  apply  it  to  men.  Trample 
not  on  any  ;  there  may  be  some  work  of  grace  there,  that  thou 
knovvest  not  of.  The  name  of  God  may  be  written  upon  that  soul 
thou  treadest  on  ;  it  may  be  a  soul  that  Christ  thought  so  much  of, 
as  to  give  His  precious  blood  for  it ;  therefore  despise  it  not. 
Much  more,  I  say,  if  thou  canst  perceive  any  appearance  that  it  is 
such  a  one,  oughtest  thou  to  esteem  it.  Wheresoever  thou  findest 
the  least  trait  of  Christ's  image,  if  thou  lovest  Him,  thou  wilt 
honor  it ;  or  if  there  be  nothing  of  this  to  be  found  in  him  thou 
lookest  on,  yet,  observe  what  common  gift  of  any  kind  God  hath 
bestowed  on  him,  judgment,  or  memory,  or  faculty  in  his  calling, 
or  any  such  thing,  for  these  in  their  degree  are  to  be  esteemed, 
and  the  person  for  them.  And  as  there  is  no  man  so  complete  as 
to  have  the  advantage  in  every  thing,  so  there  is  no  man  so  low 
and  unworthy  but  he  hath  something  wherein  he  is  preferable 
even  to  those  that  in  other  respects  are  much  more  excellent. 
Or  imagine  thou  canst  find  nothing  else  in  some  men,  yet  honor 
thy  own  nature  ;  esteem  humanity  in  them,  especially  since  hu- 
manity is  exalted  in  Christ  to  be  one  with  the  Deity :  account  of 
the  individual  as  a  man.  And,  along  with  this  esteem  goes,  3dly, 
that  general  good-will  and  affection  due  to  men  :  Whereas  there 
are  many  who  do  not  only  outwardly  express,  but  inwardly  bear 
more  regard  to  some  dog  or  horse  that  they  love,  than  to  poor  dis- 
tressed men,  and  in  so  doing,  do  reflect  dishonor  upon  themselves, 
and  upon  mankind. 

Humility  the  ground  work  of  External  Kindness. 

The  outward  behaviour  wherein  we  owe  honor  to  all,  is  noth- 
ing but  a  conformity  to  this  inward  temper  of  mind ;  for  he  that 


COMMENTARY    ON    PETER.  179 

inwardly  despiseth  none,  but  esteemeth  the  good  that  is  in  the 
lowest,  or  at  least  esteemeth  them  in  that  they  are  men,  and  loves 
them  as  such,  will  accordingly  use  no  outward  sign  of  disdain  of 
any ;  he  will  not  have  a  scornful  eye,  nor  a  reproachful  tongue  to 
move  at  any,  not  the  meanest  of  his  servants,  nor  the  worst  of  his 
enemies ;  but,  on  the  contrary,  will  acknowledge  the  good  that 
is  in  every  man,  and  give  unto  all  that  outward  respect  that  is  con- 
venient for  them,  and  that  they  are  capable  of,  and  will  be  ready 
to  do  them  good  as  he  hath  opportunity  and  ability. 

But  instead  of  walking  by  this  rule  of  honoring  all  men,  what 
is  there  almost  to  be  found  amongst  men,  but  a  perverse  prone- 
ness  to  dishonor  one  another,  and  every  man  ready  to  dishonor 
all  men,  thiU  he  may  honor  himself,  reckoning  that  what  he  gives 
to  others  is  lost  to  himself,  and  taking  what  he  detracts  from  otl> 
ers,  as  good  booty  to  make  up  himself  ?  Set  aside  men's  own  in- 
terest, and  that  common  civility  which  for  their  own  credit  they 
use  one  with  another,  and  truly  there  will  be  found  very  little  of 
this  real  respect  to  others,  proceeding  from  obedience  to  God  arid 
love  to  men,— little  disposition  to  be  tender  of  their  reputation  and 
good  name,  and  their  welfare  as  of  our  own,  (for  so  the  rule  is,) 
but  we  shall  find  mutual  disesteem  and  defamation  filling  almost 
all  societies. 

And  the  bitter  root  of  this  iniquity  is,  that  wicked,  accursed 
self-love  which  dwells  in  us.  Every  man  is  naturally  his  own 
grand  idol,  would  be  esteemed  and  honored  by  any  means,  and  to 
magnify  that  idol  self,  kills  the  good  name  and  esteem  of  others  in 
sacrifice  to  it.  Hence,  the  narrow-observing  eye  and  broad-speak- 
ing tongue,  upon  any  thing  that  tends  to  the  dishonor  of  others ; 
and  where  other  things  fail,  the  disdainful  upbraiding  of  their  birth, 
or  calling,  or  any  thing  that  comes  next  to  hand,  serves  for  a  re- 
proach. And  hence  arises  a  great  part  of  the  jars  and  strifes  amongst 
men,  the  most  part  being  drunk  with  an  over-weening  opinion  of 
themselves,  and  the  unworthiest  the  most  so  ;  The  Sluggard,  says 
Solomon,  is  wiser  in  his  own  conceit,  than  seven  men  that  can  ren- 
der a  reason,  Prov.  xxvi.  16  :  and  not  finding  others  of  their  mind, 
this  frets  and  troubles  them.  They  take  the  ready  course  to  de- 
ceive themselves  ;  for  they  look  with  both  eyes  on  the  failings  and 
defects  of  others,  and  scarcely  give  their  good  qualities  half  an 
eye  ;  while,  on  the  contrary,  in  themselves,  they  study  to  the  full 
their  own  advantages,  and  their  weaknesses  and  defects,  (as 
one  says,)  they  skip  over,  as  children  do  the  hard  words  in  their 
lesson,  that  are  troublesome  to  read  ;  and  making  this  uneven 
parallel,  what  wonder  if  the  result  be  a  gross  mistake  of  themselves! 
Men  over-rate  themselves  at  home  :  they  reckon  that  they  ought 
to  be  regarded,  and  that  their  mind  should  carry  it ;  and  when 
they  come  abroad,  and  are  crossed  in  this,  this  puts  them  out  of 
all  temper. 


180  LEIGH-TON'S  SELECT  WORKS. 

But  the  humble  man,  as  he  is  more  conformable  to  this  Divine 
rule,  so  he  hath  more  peace  by  it ;  for  he  sets  so  low  a  rate  upon 
himself  in  his  own  thoughts,  that  it  is  scarcely  possible  for  any  to 
go  lower  in  judging  of  him  ;  and  therefore,  as  he  pays  due  respect 
to  others  to  the  full,  and  gives  no  ground  of  quarrel  that  way,  so 
he  challenges  no  such  debt  to  himself,  and  thus  avoids  the  usual 
contests  that  arise  in  this.  Only  by  pride  comes  contention,  says 
Solomon,  Prov.  xiii,  10.  A  man  that  will  walk  abroad  in  a  crowd- 
ed street,  cannot  choose  but  be  often  jostled  ;  but  he  that  con- 
tracts himself,  passes  through  more  easily. 

Study,  therefore,  this  excellent  grace  of  humility  ;  not  the  per- 
sonated acting  of  it  in  appearance,  which  may  be  a  chief  agent 
for  pride,  but  true  lowliness  of  rnind,  which  will  make  you  to  be 
nothing  in  your  own  eyes,  and  content  to  be  so  in  the  eyes  of  others. 
Then  will  you  obey  this  word  ;  you  will  esteem  all  men  as  is  meet, 
and  not  be  troubled  though  all  men  disesteem  you.  As  this  hu- 
mility is  a  precious  grace,  so  it  is  the  preserver  of  all  other  graces, 
and  without  it,  (if  they  could  be  without  it,)  they  were  but  as  a 
box  of  precious  powder  carried  in  the  wind  without  a  cover,  in 
danger  of  being  scattered  and  blown  away. 

Fear  God. 

Fear  God.]  All  the  rules  of  equity  and  charity  amongst  men, 
flow  from  a  higher  principle,  and  depend  upon  it ;  and  there  is  no 
right  observing  of  them  without  due  regard  to  that :  therefore  this 
word  which  expresses  that  principle  of  obedience,  is  fitly  inserted 
amongst  these  rules ;  the  first  obligation  of  man  being  to  the  sove- 
reign majesty  of  God  who  made  him,  and  and  all  the  mutual  duties 
of  one  to  another  being  derived  from  that.  A  man  may  indeed, 
from  moral  principles,  be  of  a  mild  inoffensive  carriage,  and  do 
civil  right  to  all  men  ;  but  this  answers  not  the  divine  rule  even 
in  these  same  things,  after  the  way  that  it  requires  them.  The 
spiritual  and  religious  observance  of  these  duties  towards  men, 
springs  from  a  respect  to  God,  and  terminates  there  too  ;  it  begins 
and  ends  in  Him.  And  generally,  all  obedience  to  His  commands, 
both  such  as  regulate  our  behaviour  towards  Himself  immediately, 
and  such  as  relate  to  man,  doth  arise  from  a  holy  fear  of  His 
name.  Therefore,  this  fear  of  God,  upon  which  follows  necessa- 
rily the  keeping  of  His  commandments,  is  given  us  by  Solomon  as 
the  total  sum  of  man's  business  and  duty,  Eccl.  xii.  ult.,  and  sor 
the  way  to  solid  happiness  :  he  pronounces  it  totum  hominis,  the 
whole  of  man.  After  he  had  made  his  discoveries  of  all  things 
besides  under  the  sun,  gone  the  whole  circuit,  and  made  an  exact 
valuation,  he  found  all  besides  this,  to  amount  to  nothing  but  van- 
ity and  vexation  of  spirit.  The  account  he  gives  of  all  other 
things,  was  only  for  this  purpose,  to  illustrate  and  establish  this 


COMMENTARY    ON    PETER.  181 

truth  the  more,  and  to  make  it  the  more  acceptable  ;  to  be  a  re- 
pose after  so  much  weariness,  and  such  a  tedious  journey,  and  so, 
as  he  speaks  there,  ver.  10,  a  word  of  delight  as  well  as  a  word  of 
truth;  that  the  mind  might  sit  down  and  quiet  itself  in  this,  from 
the  turmoil  and  pursuit  of  vanity,  that  keep  it  busy  to  no  purpose 
in  all  other  things.  But  whereas  there  was  emptiness  and  vanity, 
that  is,  just  nothing,  in  all  other  things,  there  was  not  only  some- 
thing to  be  found,  but  everything  in  this  one,  this  fear  of  Gody 
and  that  keeping  of  his  commandments,  which  is  the  proper  fruit 
of  fear.  All  the  repeated  declaring  of  vanity  in  other  things,  both 
severally  and  altogether  in  that  book,  are  but  so  many  strokes  to 
drive  and  fasten  this  nail,  (as  it  is  there,  ver.  11,)  this  word  of 
wisdom,  which  is  the  sum  of  all  and  contains  all  the  rest.  So 
Job,  after  a  large  inquest  for  wisdom,  searching  for  its  vein,  as 
men  do  for  mines  of  silver  and  gold,  hath  the  return  of  a  Non  fn- 
ventum  est,  from  all  the  creatures  :  The  sea  says,  it  is  not  in  me, 
&c.  But  in  the  close,  he  finds  it  in  this,  The  fear  of  the  Lord, 
that  is  wisdom,  and  to  depart  from  evil  that  is  understanding.  Job 
xxviii.  ult. 

Under  this  fear  is  comprehended  all  religion,  both  inward  and 
outward,  all  the  worship  and  service  of  God,  and  all  the  obser- 
vance of  His  commandments,  which  is  there  (Eccl.  xii.)  and  else- 
where, expressly  joined  with  it,'  and  therefore  is  included  in  it, 
when  it  is  not  expressed.  So  Job  xxviii.  as  above,  To  depart 
from  evil  is  understanding,  repeating  in  effect  the  former  words 
by  these.  So  Psal.  cxi.  10.  It  hath  in  it  all  holiness,  and  obe- 
dience ;  they  grow  all  out  of  it.  It  is  the  beginning,  and  it  is  the 
top  or  consummation  of  wisdom,  for  the  word  signifies  both. 

Think  it  not,  then,  a  trivial,  common  matter  to  speak  or  hear 
of  this  subject ;  but  take  it  as  our  great  lesson  and  business  here 
on  earth.  The  best  proficients  in  it  have  yet  need  to  learn  it  bet- 
ter, and  it  requires  our  incessant  diligence  and  study  all  our 
days. 

This  fear  hath  in  it  chiefly  these  things:  1.  A  reverential  es- 
teem of  the  majesty  of  God,  which  is  a  main,  fundamental  thing  in 
religion,  and  moulds  the  heart  most  powefully  to  the  obedience  of 
His  will.  2.  A  firm  belief  of  the  purity  of  God,  and  of  His  power 
and  justice,  that  He  loves  holiness,  and  hates  all  sin,  and  can  and 
will  punish  it.  3.  A  right  apprehension  of  the  bitterness  of  His 
wrath,  and  the  sweetness  of  his  love ;  that  His  incensed  anger  is 
the  most  terrible  and  intolerable  thing  in  the  world,  absolutely  the 
most  fearful  of  all  evils,  and,  on  the  other  side,  his  love,  of  all  gpod 
things  the  best,  the  most  blessed  and  delightful,  yea,  the  only 
blessedness.  Life  is  the  name  of  the  sweetest  good  we  know, 
and  yet,  His  loving  kindness  is  better  than  life,  says  David,  Psal. 
Ixiii.  3.  4.  It  supposes,  likexvise,  sovereign  love  to  God,  for  His 
own  infinite  excellency  and  goodness.  5.  From  all  these  springs 
16 


182  LEIGHTON'S  SELECT  WORKS. 

a  most  earnest  desire  to  please  Him  in  all  things,  and  an  unwil- 
lingness to  offend  Him  in  the  least,  and,  because  of  our  danger 
through  the  multitude  and  strength  of  temptations,  and  our  own 
weakness,  a  continual  self-suspicion,  a  holy  fear  lest  we  should  sin, 
a  care  and  watchfulness  that  we  sin  not,  and  deep  .sorrow,  and 
speedy  returning  and  humbling  before  Him,  when  we  have  sinned. 

The  Reward  of  the  Righteous. 

How  often  do  men  work  earnestly,  and  do  and  suffer  much  for 
the  uncertain  wages  of  glory  and  thanks  amongst  men!  And 
how  many  of  them  fall  short  of  their  reckoning,  either  dying  before 
they  came  to  that  state  where  they  think  to  find  it,  or  not  finding 
it  where  they  looked  for  it,  and  so  they  live  but  to  feel  the  pain  of 
their  disappointment.!  Or,  if  they  do  attain  their  end,  such  glory 
and  thanks  as  men  have  to  give  them,' what  amounts  it  to  ?  Is  it 
any  other  than  a  handful  of  nothing,  the  breath  of  their  mouths, 
and  themselves  much  like  it,  a  vapor  dying  out  in  the  air  ?  The 
most  real  thanks  they  give,  their  solidest  rewards,  are  but  such  as 
a  man  cannot  take  home  with  him  ;  or  if  they  go  so  far  with  him, 
yet,  at  furthest,  he  must  leave  them  at  the  door,  when  he  is  to  en- 
ter his  everlasting  home.  All  the  riches,  and  palaces,  and  mon- 
uments of  honor  that  he  had,  and  that  are  erected  10  him  after 
death,  as  if  he  had  then  some  interest  in  them,  reach  him  not  at 
all.  Enjoy  them  who  will,  he  does  not,  he  hath  no  portion  of  all 
that  is  done  under  the  sun ;  his  own  end  is  to  him  the  end  of  the 
world. 

But  he  that  would  have  abiding  glory,  and  thanks,  must  turn 
his  eye  another  way  for  them.  All  men  desire  glory,  but  they 
know  neither  what  it  is,  nor  how  it  is  to  be  sought.  He  is  upon 
the  only  right  bargain  of  this  kind,  whose  praise  (according  to  St. 
Paul's  word)  is  not  of  men,  but  of  God.  Rom.  ii.  29.  If  men 
commend  him  not,  he  accounts  it  no  loss,  nor  any  gain  if  they  do; 
for  he  is  bound  for  a  country  where  that  coin  goes  not,  and  whither 
he  cannot  carry  it,  and  therefore  he  gathers  it  not.  That  which 
he  seeks  in  all,  is,  that  he  may  be  approved  and  accepted  of  God, 
whose  thanks  are  no  less,  to  the  least  of  those  He  accepts,  than  a 
crown  of  unfading  glory.  Not  a  poor  servant  that  fears  His  name, 
and  is  obedient  and  patient  for  his  sake,  but  shall  be  so  rewarded. 
There  are  some  kinds  of  graces  and  good  actions,  which  men 
(such  as  regard  any  grace)  take  special  notice  of,  and  commend 
highly, — such  as  are  of  a  magnific  and  remarkable  nature,  as  mar- 
tyrdom, or  doing  or  suffering  for  religion  in  some  public  way. 
There  be  again,  other  obscure  graces,  which,  if  men  despise  them 
not,  yet  they  esteem  not  much,  as  meekness,  gentleness,  and  pa- 
tience under  private  crosses,  known  to  few  or  none.  And  yet, 
these  are  of  great  account  with  God,  and  therefore  should  be  so 


COMMENTARY    ON    PETER.  183 

with  us  :  these  are  indeed  of  more  universal  use,  whereas  the 
other  are  but  for  high  times,  as  we  say,  for  rare  occasions  :  these 
are  every  one's  work,  but  few  are  called  to  the  acting  of  the  other. 
And  the  least  of  these  graces  shall  not  lose  its  reward,  in  whose 
person  soever,  as  St.  Paul  tells  us,  speaking  of  this  same  subject. 
Knowing  that  whatsoever  good  thing  any  man  doeth,  the  same  shall 
he  receive  of  the  Lord  whether  he  be  bond  or  free.  Eph.  vi.  8. 

This  is  the  bounty  of  that  great  Master  we  serve.  For  what 
are  we  and  all  we  can  do,  that  there  should  be  the  name  of  re- 
ward attached  to  it  ?  Yet  He  keeps  all  in  reckoning  ;  not  a  poor 
lame  prayer,  not  a  tear,  nor  a  sigh  poured  forth  before  Him  shall 
be  lost.  Not  any  cross,  whether  from  His  own  hand  immediately, 
or  coming  through  men's  hands,  that  is  taken,  what  way  soever  it 
come,  as  out  of  His  hand,  and  carried  patiently,  yea,  and  welcom- 
ed, and  embraced  for  His  sake,  but  He  observes  our  so  entertain- 
ing of  it.  Not  an  injury  that  the  meanest  servant  bears  Christian- 
ly,  but  goes  upon  account  with  Him.  And  He  sets  them  down 
so,  as  that  they  bear  much  value  through  His  estimate  and  way  of 
reckoning  of  them,  though  in  themselves  they  are  all  less  than 
nothing ;  as  a  worthless  counter  stands  for  hundreds  or  thousands, 
according  to  the  place  you  set  it  in.  Happy  they  who  have  to 
deal  with  such  a  Lord,  and  who,  be  they  servants  or  masters,  are 
vowed  servants  to  Him  !  When  He  comes,  His  reward  shall  be 
loith  Him.  Rev.  xxii.  12. 

Duty  of  serving  God  in  our  own  Peculiar  Calling  and  Condition. 

Grace  finds  a  way  to  exert  itself  in  every  estate  where  it  exists, 
and  regulates  the  soul  according  to  the  particular  duties  of  that  es- 
tate. Whether  it  find  a  man  high  or  low,  a  master  or  a  servant, 
it  requires  not  a  change  of  his  station,  but  works  a  change  on  his 
heart,  and  teaches  him  how  to  live  in  it.  The  same  spirit  that 
makes  a  Christian  master  pious,  and  gentle,  and  prudent  in  com- 
manding, makes  a  Christian  servant  faithful,  and  obsequious,  and 
diligent  in  obeying.  A  skilful  engraver  makes  you  a  statue  indif- 
ferently of  wood,  or  stone,  or  marble,  as  they  are  put  into  his 
hand  ;  so,  Grace  forms  a  man  to  a  Christian  way  of  walking  in 
any  estate.  There  is  a  way  for  him  in  the  meanest  condition  to 
glorify  God,  and  to  adorn  the  profession  of  religion ;  no  estate  so 
low,  as  to  be  shut  out  from  that ;  and  a  rightly  informed  and  rightly 
affected  conscience  towards  God,  shews  a  man  that  way,  and 
causes  him  to  walk  in  it.  As  the  astrologers  say,  that  the  same 
stars  that  made  Cyrus  to  be  chosen  king  amongst  the  armies  of 
men  when  he  came  to  be  a  man,  made  him  to  be  chosen  king 
amongst  the  shepherd's  children,  when  he  was  a  child ;  thus 
Grace  will  have  its  proper  operation  in  every  estate. 

In  this,  men  readily  deceive  themselves ;  they  can  do  anything 


184  LEIGHTON'S  SELECT  WORKS. 

well  in  imagination,  better  than  the  real  task  that  is  in  their 
hands.  They  presume  that  they  could  do  God  good  service  in 
some  place  of  command,  who  serve  Him  not,  as  becomes  thenij 
in  that  which  is  by  far  the  easier,  the  place  of  obeying,  wherein 
he  hath  set  them.  They  think  that  if  they  had  the  ability  and 
opportunities  that  some  men  have,  they  would  do  much  more  for 
religion,  and  for  God,  than  they  do ;  and  yet,  they  do  nothing, 
but  spoil  a  far  lower  part  than  that,  which  is  their  own,  and  is 
given  them  to  study  and  act  aright  in.  But  our  folly  and  self-ig- 
norance abuse  us  :  it  is  not  our  part  to  choose  what  we  should  be, 
but  to  be  what  we  are,  to  His  glory  who  gives  us  to  be  such.  Be 
thy  condition  never  so  mean,  yet,  thy  conscience  towards  God,  if 
it  be  within  thee,  will  find  itself  work  in  that.  If  it  be  little  that 
is  intrusted  to  thee,  in  regard  of  thy  outward  condition,  or  any 
other  way,  be  thou  faithful  in  that  little,  as  our  Saviour  speaks, 
and  thy  reward  shall  not  be  little  :  He  shall  make  thee  ruler  over 
much.  Matt.  xxv.  23. 

A  Spiritual  mind  ennobles  every  Employment. 

As  a  corrupt  mind  debaseth  the  best  and  most  excellent  call- 
ings and  actions,  so  the  lowest  are  raised  above  themselves,  and 
ennobled  by  a  spiritual  mind.  Magistrates  or  ministers,  though 
their  calling  and  employments  be  high,  may  have  low  intentions, 
and  draw  down  their  high  calling  to  those  low  intentions ;  they 
may  seek  themselves,  and  their  own  selfish  ends,  and  neglect  God. 
And  a  sincere  Christian  may  elevate  his  low  calling  by  this  con- 
science towards  God,  observing  His  will,  and  intending  His  glory 
in  it.  An  eagle  may  fly  high,  and  yet  have  its  eye  down  upon 
some  carrion  on  the  earth  :  even  so,  a  man  may  be  standing  on 
the  earth,  and  on  some  low  part  of  it,  and  yet  have  his  eye  upon 
heaven,  and  be  contemplating  it.  That  which  men  cannot  at  all 
see  in  one  another,  is  the  very  thing  that  is  most  considerable  in 
their  actions,  namely,  the  principle  whence  they  flow,  and  the  end 
to  which  they  tend.  This  is  the  form  and  life  of  actions, — that 
by  which  they  are  earthly  or  heavenly.  Whatsoever  be  the  mat- 
ter of  them,  the  spiritual  mind  hath  that  alchemy  indeed,  of  turn- 
ing base  metals  into  gold,  earthly  employments  into  heavenly. 
The  handy-work  of  an  artisan  or  servant  who  regards  God,  and 
eyes  Him  even  in  that  work,  is  much  holier  than  the  prayer  of  a 
hypocrite;  and  a  servant's  enduring  the  private  wrongs  and  harsh- 
ness of  a  fro  ward  master,  bearing  it  patiently  for  conscience  to* 
wards  God,  is  more  acceptable  to  God,  than  the  sufferings  of  such 
as  may  endure  much  for  a  public  good  cause,  without  a  good  and 
upright  heart. 

This  habitude  and  posture  of  the  heart  towards  God,  the  Apos- 
tle St.  Paul  presses  much  upon  servants,  Eph.  vi.  8,  as  being  very 


COMMENTARY    ON    PETER.  185 

I  \ 

needful  to  allay  the  hard  labor  and  harsh  usage  of  many  of  them. 
This  is  the  way  to  make  all  easy,  to  undergo  it  for  God.  There 
is  no  pill  so  bitter,  but  respect  and  love  to  God  will  sweeten  it. 
And  this  is  a  very  great  refreshment  and  comfort  to  Christians  in 
the  mean  estate  of  servants  or  other  laboring  men,  that  they  may 
offer  up  their  hardship  arid  bodily  labor  as  a  sacrifice  to  God,  and 
say,  Lord,  this  is  the  station  wherein  Thou  has  set  me  in  this 
world,  and  I  desire  to  serve  Thee  in  it.  What  I  do  is  for  Thee, 
and  what  I  suffer  I  desire  to  bear  patiently  and  cheerfully  for  Thy 
sake,  in  submission  and  obedience  to  Thy  will. 

The  Obedience  of  Servants  should  spring  from  Conscience  towards  God. 

In  this  there  is,  1.  A  reverential  compliance  with  God's  dispo- 
sal, both  in  allotting  to  them  that  condition  of  life,  and  in  particu- 
larly choosing  their  master  for  them  ;  though  possibly  not   the 
mildest  and  pleasantest,  yet  the  fittest  for  their  good.     There  is 
much  in   firmly  believing  this,  and  in   heartily  submitting  to  it; 
for  we  would,  naturally,  rather  carve  for  ourselves,  and  shape  our 
own  estate  to  our  mind,  which  is  a  most  foolish,  yea,  an  impious 
presumption :  as  if  we  were  wiser  than  He  who  hath  done  it,  and 
as  if  there  Were  not  as  much,  and,  it   may  be,  more  possibility  of 
true  contentment  in  a  mean,  than  in  a  far  higher  condition  I  The 
master's  mind  is  often  more  toiled  than  the  servant's  body.     But 
if  our  condition  be  appointed  us,  at  least  we  would  have  a  voice  in 
some  qualifications  and  circumstances  of  it ;  as  in  this,  if  a  man 
must  serve,  he  would  wish   willingly  that  God  would   allot  him  a 
meek,   gentle  master.     And  so,  in  other   things,  if  we  must  be 
sick,  we  would  be  well  accommodated,  and  not  want  helps  ;  but 
to  have  sickness,  and  want  means  arid   friends  for  our  help,  this 
we  cannot  think  of  without  horror.     But  this  submission  to   God 
is  never  right,  till  all  that  concerns  us  be  given  up  into  His  hand, 
to  do  with  it ,  and   with  every  article  and  circumstance  of  it,  as 
seems  good  in  His  eyes.     2.  In  this  conscience,  there  is  a  religious 
and  observant  respect  to  the  rule  which  God  hath  set  men  to  walk 
by  in  that  condition  ;  so  that  their  obedience  depends  not  upon  any 
external  inducement,  failing  when  that  fails,  but  flows   from  an 
inward  impression  of  the  law  of  God  upon  the  heart.     Thus,  a 
servant's  obedience  and  patience  will  not  be  pinned  to  the  good- 
ness and  equity  of  his  master,  but  when  that  fails,  will  subsist 
upon  its  own  inward  ground  ;  and  so,  generally  in  all  other  es- 
tates.    This  is   the  thing  that  makes  sure  and  constant  walk- 
ing ;  makes  a  man  step  even  in  the  ways  of  God.     When  a  man's 
obedience  springs  from  that  unfailing,  unchanging  reason,  the 
command  of  God,  it  is  a  natural  motion,  and  therefore  keeps  on, 
and  rather  grows  than  abates  ;  but  they  who  are  moved  by  things 
outward,  must  often  fail,  because  those  things  are  not  constant  in 
*16 


186  LEIGHTON'S  SELECT  WORKS. 

their  moving  ;  as,  for  instance,  when  a  people  are  much  acted  on 
by  the  spirit  of  their  rulers,  as  the  Jews  when  they  had  good 
kings.  3.  In  this  conscience,  there  is  a  tender  care  of  the  glory 
of  God,  and  the  adornment  of  religion,  which  the  Apostle  pre- 
mised before  these  particular  duties,  as  a  thing  to  be  specially  re- 
garded in  them.  The  honor  of  our  Lord's  name,  is  that  which 
we  should  set  up  as  the  mark  to  aim  all  our  actions  at.  But,  alas  ! 
either  we  think  not  on  it,  or  our  hearts  slip  out,  and  start  from 
their  aim,  like  bows  of  deceit,  as  the  word  is.  Psal.  Ixxviii.  57.  4. 
There  is  the  comfortable  persuasion  of  God's  approbation  and  ac- 
ceptance, (as  it  is  expressed  in  the  following  verse,  of  which 
somewhat  before,)  and  the  hope  of  that  reward  He  hath  promised, 
as  it  is,  Col.  iii.  24  :  Knowing  that  of  the  Lord  ye  shall  receive 
the  inheritance,  for  ye  serve  the  Lord  Christ.  No  less  than  the  in- 
heritance! So  then,  such  servants  as  these,  are  sons  and  heirs  of 
God,  coheirs  with  Christ.  Thus  he  that  is  a  servant,  may  be  in 
a  far  more  excellent  state  than  his  master.  The  servant  may  hope 
for,  and  aim  at  a  kingdom,  while  the  master  is  embracing  a  dung- 
hill. And  such  a  one  will  think  highly  of  God's  free  grace,  and 
the  looking  ever  to  that  inheritance,  makes  him  go  cheerfully 
through  all  pains  and  troubles  here,  as  light  and  momentary,  and 
not  worth  the  naming  in  comparison  of  that  glory  that  shall  be 
revealed.  In  the  meantime,  the  be^t  and  most  easy  condition  of 
the  sons  of  God,  cannot  satisfy  them,  nor  stay  their  sighs  and 
groans,  waiting  and  longing  for  that  day  of  their  full  redemption. 
Rom.  viii.  16,  23. 

Now  this  is  the  great  rule,  not  only  for  servants,  but  for  all  the 
servants  of  God  in  what  state  soever,  to  set  the  Lord  always  be- 
fore them,  Psal.  xvi.  8,  and  to  study  with  St.  Paul,  to  have  a  con- 
science void  of  offence,  towards  God  and  man,  Acts  xxiv.  16;  to- 
eye  and  to  apply  constantly  to  their  actions  and  their  inward 
thoughts,  the  command  of  God  ;  to  walk  by  that  rule  abroad,  and 
at  home  in  their  houses,  and  in  the  several  ways  of  their  calling  ; 
(as  an  exact  workman  is  ever  and  anon  laying  his  rule  to  his 
work,  and  squaring  it ;)  and  for  the  conscience  they  have  towards 
God,  to  do  arid  suffer  His  will  cheerfully  in  everything,  being  con- 
tent that  He  choose  their  condition  and  their  trials  for  them ; 
only  desirous  to  be  assured,  that  He  hath  chosen  them  for  His 
own,  and  given  them  a  right  to  the  glo/rious  liberty  of  the  sons  of 
God,  Rom  viii.  21  ;  still  endeavoring  to  walk  in  that  way  which 
leads  to  it,  overlooking  this  moment,  and  all  things  in  it,  account- 
ing it  a  very  indifferent  matter  what  is  their  outward  state  here, 
provided  they  may  be  happy  in  eternity.  Whether  we  be  high  or 
low  here,  bond  or  free,  ii  imports  little,  seeing  that  all  these  dif- 
ferences will  be  so  quickly  at  an  end,  and  there  shall  not  be  so 
much  as  any  track  or  footsteps  of  them  left.  With  particular 
men,  it  is  so  in  their  graves ;  you  may  distinguish  the  greater 


COMMENTARY    ON    PETER.  187 

from  the  less  by  their  tombs,  but  by  their  dust  you  cannot :  and 
with  the  whole  world  it  shall  be  so  in  the  end.  All  monuments 
and  palaces,  as  well  as  cottages  shall  be  made  fire,  as  our  Apostle 
tells  us.  The  elements  shall  melt  with  fervent  heat,  and  the  earth, 
and  all  the  works  therein,  shall  be  burnt  up.  2  Pet.  iii.  10. 

Christ's  Sufferings  are  our  Example. 

Hereunto  were  ye  called.]  The  particular  things  that  Chris- 
tians are  here  said  to  be  called  to,  are,  suffering,  as  their  lot,  and 
patience,  as  their  duty,  even  under  the  most  unjust  and  undeserv- 
ed sufferings. 

And  both  these  are  as  large  as  the  sphere  of  this  calling.    Not 
only  servants  and  others  of  a  mean  condition,  who,  lying  low,  are 
the  more  subject  to  rigors  and  injuries,  but  generally,  all  who  are 
called  to  godliness,  are  likewise  called  to  sufferings.     2.  Tim.  iii. 
12.     All  that  will  follow  Christ,  must  do  it  in   his  livery ;  they 
must  take  up  their  cross.     This  is  a  very  harsh  and  unpleasing 
article  of  the  Gospel  to  a  carnal  mind,  but  the  Scriptures  conceal 
it  not.     Men  are  not  led  blindfold  into  sufferings,  and  drawn  into 
a  hidden  snare  by  the  Gospel's  invitations ;  they  are  told  it  very 
often,  that  they  may  not  pretend  a  surprisal,  nor  have  any  just  plea 
for  starting  back  again.     So  our  Saviour  tells  his  disciples,  why 
he  was  so  express  and  plain  with  them  in  this,  These  things  have 
I  told  you  that  ye  be  not  offended,  John  xvi.  1  ;  as  if  he  had  said, 
I  have  shown  you  the  ruggedness  of  your  way,  that  you  may  not 
stumble  at  it,  taking  it  to    be  a  smooth  plain  one.     But  then, 
where  this  is  spoken  of,  it  is  usually  allayed   with  the   mention  of 
those  comforts  that  accompany  these  sufferings,  or  of  that  glory 
which  follows  them.     The  doctrine  of  the  Apostles,  which  was  so 
verified  in   their  own  persons,  was  this,  That  we  must  through 
much  tribulation,  enter  into  the  kingdom  of  God,  Acts  xiv.  22. 
An  unpleasant  way  indeed,  if  you  look  no  farther,  but  a  kingdom 
at  the  end  of  it,  and  that  the  kingdom  of  God,  will  transfuse  plea- 
sure into  the  most  painful  step  in  it  all.     It  seems  a  sad  condition 
that  falls  to  the  share  of  godly   men  in  this  world,  to  be  eminent 
in  sorrows  and  troubles.     Many   are  the  afflictions  of  the  right- 
eous, Psalm  xxxiv.  19  :  but  that  which  follows,  weighs  them  abun- 
dantly down  in  consolation,  that  the  Lord  Himself  is  engaged  in 
their  afflictions,  both  for  their  deliverance  out  of  them  in  due  time, 
and,  in, the  mean  time,  for  their  support  and   preservation   under 
them  :   The  Lord  delivers  them  out   uf  them  all,  and  till  He  does 
that,  He  keepeth  all  their  bones.     This  was  literally  verified  in  the 
natural  body  of  Christ,  as  St.  John  observes,  John  xix.  36,  and  it 
holds  spiritually  true  in   his  mystical  body.     The   Lord   supports 
the  spirits  of  believers  in  their  troubles,  with  such  solid  consola- 
tions as  are  the  pillars  and  strength  of  their  souls,  as  the  bones  of 


1S8  LEIGHTON'S  SELECT  WORKS. 

the  body,  which  the  Hebrew  word  for  them  imports.  So,  He 
keepeth  all  his  bones  ;  and  the  desperate  condition  of  wicked  men 
is  opposd  to  this,  verse  21,  to  illustrate  it,  Evil  shall  slay  the 
wicked. 

Thus,  John  xvi.  33,  they  are  forewarned  in  the  close,  what  to 
expect  at  the  world's  hands,  as  they  were  divers  times  before  in  that 
same  sermon  ;  but  it  is  a  sweet  testament,  take  it  altogether  :  Ye 
shall  have  tribulation  in  the  world,  but  peace  in  Me.  And  seeing 
He  hath  jointly  bequeathed  these  two  to  his  followers,  were  it  not 
great  folly  to  renounce  such  a  bargain,  and  to  let  go  that  peace 
for  fear  of  this  trouble  ?  The  trouble  is  but  in  the  world,  but  the 
peace  is  in  Him,  who  weighs  down  thousands  of  worlds. 

So  then,  they  do  exceedingly  mistake  and  misreckon,  who 
would  reconcile  Christ  and  the  world,  who  would  have  the  Church 
of  Christ,  or,  at  least,  themselves  for  their  own  shares,  enjoy  both 
kinds  of  peace  together  ;  would  willingly  have  peace  in  Christ, 
but  are  very  loath  to  part  with  the  world's  peace.  They  would 
be  Christians,  but  they  are  very  ill  satisfied  when  they  hear 
of  anything  but  ease  and  prosperity  in  that  estate,  and  willingly 
forget  the  tenor  of  the  Gospel  in  this;  and  so,  when  times  of  trou- 
ble and  sufferings  come,  their  minds  are  as  new  and  uncouth  to  it, 
as  if  they  had  not  been  told  of  it  before  hand.  They  like  better 
St.  Peter's  carnal  advice  to  Christ,  to  avoid  suffering,  Matt, 
xvi.  22,  than  his  Apostolic  doctrine  to  Christians,  teaching 
them,  that  as  Christ  suffered,  so  they  likewise  are  called  to* suffer- 
ing. Men  are  ready  to  think  as  Peter  did,  that  Christ  should  fa- 
vor himself  more  in  his  own  body,  his  Church,  than  to  expose  it 
to  so  much  suffering  :  and  most  would  be  of  Rome's  mind  in  this, 
at  least  in  affection,  that  the  badge  of  the  Church  should  be  pomp 
and  prosperity,  and  not  the  cross ;  the  true  cross  and  afflictions 
are  too  heavy  and  painful. 

But  God's  thoughts  are  not  as  ours :  those  whom  he  calls  to  a 
kingdom,  He  calls  to  sufferings  as  the  way  to  it.  He  will  have 
the  heirs  of  Heaven  know,  that  they  are  not  at  home  on  earth, 
and  that  this  is  not  their  rest.  He  will  not  have  them,  with  the 
abused  world,  fancy  a  happiness  here,  and,  as  St.  Augustine  says, 
Beatam  vitam  queer  ere  in  regione  mortis — seek  a  happy  life  in  the 
region  of  death.  The  reproaches  and  wrongs  that  encounter  them 
shall  elevate  their  minds  often  to  that  land  of  peace  and  rest, 
where  righteousness  dwells.  2  Pet.  iii.  13.  The  hard  taskmaster 
shall  make  them  weary  of  Egypt,  which  otherwise,  possibly,  they 
would  comply  too  well  with ;  shall  dispose  them  for  deliverance, 
and  make  it  welcome,  which,  it  may  be,  they  might  but  coldly  de- 
sire, if  they  were  better  used. 

He  knows  what  He  does,  who  secretly  serves  His  own  good 
purposes  by  men's  evil  ones,  and,  by  the  ploughers  that  make  long 
furrows  on  the  back  of  His  Church,  (Psal.  cxxix.  3,)  makes  it  a 


COMMENTARY    ON    PETER.  189 

fruitful  field  to  Himself.  Therefore,  it  is  great  folly  and  unad- 
visedness,  to  take  up  a  prejudice  against  His  way,  to  think  it 
might  be  better  as  we  would  model  it,  and  to  complain  of  the 
order  of  things,  whereas  we  should  complain  of  disordered' 
minds :  but  we  had  rather  have  all  altered  and  changed  for  us, 
the  very  course  of  Providence,  than  seek  the  change  of  our 
own  perverse  hearts.  But  the  right  temper  of  a  Christian  is,  to 
run  always  cross  to  the  corrupt  stream  of  the  world  arid  human  in- 
iquity, and  to  be  willingly  carried  along  with  the  stream  of  i)ivine 
Providence,  and  not  at  all  to  stir  a  hand,  no,  nor  a  thought,  to 
row  against  that  mighty  current ;  and  not  only  is  he  carried  with 
it  upon  necessity,  because  there  is  no  steering  against  it,  but  cheer- 
fully and  voluntarily  ;  not  because  he  must,  but  because  he  would. 

And  this  is  the  other  thing  to  which  Christians  are  jointly  call- 
ed :  as  to  suifering,  so  to  calmness  of  mind  and  patience  in  suffer- 
ing, although  their  suffering  be  most  unjust ;  yea,  this  is  truly  a 
part  of  that  duty  they  are  called  to,  to  maintain  that  integrity  and 
inoffensiveness  of  life  that  may  make  their  sufferings  at  men's 
hands  always  unjust.  The  entire  duty  here,  is  innocence  and 
patience ;  doing  willingly  no  wrong  to  others,  and  yet  cheerfully 
suffering  wrong  when  done  to  themselves.  If  either  of  the  two 
be  wanting,  their  suffering  does  not  credit  their  profession,  but 
dishonors  it.  If  they  be  patient  under  deserved  suffering,  their 
guiltiness  darkens  their  patience :  and  if  their  sufferings  be  un- 
deserved, yea,  and  the  cause  of  them  honorable,  yet  impatience 
under  them  stains  both  their  sufferings  and  their  cause,  and  seems 
in  part  to  justify  the  very  injustice  that  is  used  against  them  ;  but 
when  innocence  and  patience  meet  together  in  suffering,  their 
sufferings  are  in  their  perfect  lustre.  These  are  they  who  honor 
religion,  and  shame  the  enemies  of  it.  It  was  the  concurrence 
of  these  two  that  was  the  very  triumph  of  the  martyrs  in  times  of 
persecution,  that  tormented  their  tormentors,  and  made  them  more 
than  conquerors,  even  in  sufferings. 

Now  that  we  are  called  both  to  suffering  and  to  this  manner  of 
suffering,  the  Apostle  puts  out  of  question,  by  the  supreme  exam- 
ple of  our  Lord  Jesus  Christ ;  for  the  sum  of  our  calling  is,  i o  fol* 
low  Him.  Now  in  both  these,  in  suffering,  and  in  suffering  inno- 
cently and  patiently,  the  whole  history  of  the  Gospel  testifies  how 
complete  a  pattern  He  is. 

Now  this  is  reason  enough,  and  carries  it  beyond  all  other  rea- 
son, why  Christians  are  called  to  a  suffering  life,  seeing  the  Lord 
and  Author  of  that  calling,  suffered  himself  so  much.  The  Cap- 
tain, or  Leader,  of  our  salvation,  as  the  Apostle  speaks,  was  con- 
secrated  by  suffering,  Heb.  ii.  10 :  that  was  the  way  by  which  He 
entered  into  the  holy  place,  where  He  is  now  our  everlasting  High 
Priest,  making  intercession  for  us.  If  He  be  our  Leader  to  sal- 
vation, must  not  we  follow  Him  in  the  way  He  leads,  whatsoever 


190  LEIGHTON'S  SELECT  WORKS. 

it  is?  If  it  be  (as  we  see  it  is)  by  the  way  of  sufferings,  we  must 
either  follow  on  in  that  way,  or  fall  short  of  salvation  ;  for  there 
is  no  other  leader,  nor  any  other  way  than  that  which  He  opened  ; 
so  that  there  is  not  only  a  congruity  in  it,  that  His  followers  be 
conformed  to  Him  in  suffering,  but  a  necessity,  if  they  will  follow 
Him  on,  till  they  attain  to  glory.  And  the  consideration  of  both 
these,  cannot  but  argue  a  Christian  into  a  resolution  for  this  via 
regia,  this  royal  way  of  suffering  that  leads  to  glory,  through  which 
their  King  and  Lord  himself  went  to  His  glory.  It  could  hardly 
be  believed  at  first,  that  this  was  His  way,  and  we  can  hardly  yet 
believe  that  it  must  be  ours.  O  fools,  and  sloiv  of  heart  to  believe! 
Ought  not  Christ  to  have  suffered  these  things,  and  so  to  enter  in- 
to His  glory  ?  Luke  xxiv.  25,  26. 

Would  you  be  at  glory,  and  will  you  not  follow  your  Leader  in 
the  only  way  to  it  ?  Must  there  be  another  way  cut  out  for  you 
by  yourself?  O  absurd  !  Shall  the  servant  be  greater  than  his 
master?  John  xiii.  6.  Are  not  you  fairly  dealt  with  ?  If  you 
have  a  mind  to  Christ,  vou  shall  have  full  as  much  of  the  world's 
good  will  as  He  had  :  if  it  hate  you,  He  bids  you  remember,  hoio 
it  hated  Him.  John  xv.  18. 

But  though  there  were  a  way  to  do  otherwise,  would  you  not,  if 
the  love  of  Christ  possessed  your  hearts,  rather  choose  to  share 
with  Him  in  His  lot,  and  would  you  not  find  delight  in  the  very 
trouble  of  it?  Is  not  this  conformity  to  Jesus,  the  great  ambition 
of  all  his  true  hearted  followers?  We  carry  about  in  the  body 
the  dying  of  the  Lord  Jesus  ,-szys  the  great  Apostle,  2  Cor.  iv.  10. 
Besides  the  unspeakable  advantage  to  come,  which  goes  linked 
with  this,  that  if  we  suffer  with  Him,  we  shall  reign  witli  Him, 
(2  Tim.  ii.  12,)  there  is  a  glory,  even  in  this  present  resemblance, 
that  we  are  conformed  to  the  image  of  the  Son  of  God  in  suffer- 
ings. Why  should  we  desire  to  leave  Him?  Are  you  not  one 
with  him  ?  Can  you  choose  but  have  the  same  common  friends 
and  enemies?  Would  you  willingly,  if  it  might  be,  could  you  find 
in  your  heart  to  be  friends  with  that  world  which  hated  your 
Lord  and  Master  ?  Would  you  have  nothing  but  kindness  and 
ease,  where  He  had  nothing  but  enmity  and  trouble?  Or  would 
you  not  rather,  when  you  think  aright  of  it,  refuse  and  disdain  to 
be  so  unlike  Him?  As  that  good  Duke  said,  when  they  would 
have  crowned  him  King  of  Jerusalem,  No,  said  he,  by  no  means, 
I  will  not  wear  a  crown  of  gold  where  Jesus  was  crowned  with 
thorns. 

Who,  when  he  was  reviled,  reviled  not  again. 

This  spotless  Lamb  of  God,  was  a  Lamb  both  in  guiltlessness  and 
silence  ;  and  the  Prophet  Isaiah  expresses  the  resemblance,  in 
that  He  was  brought  as  a  Lamb  to  the  slaughter,  Isa.  liii.  7.  He 


COMMENTARY    ON    PETER.  191 

suffered  not  only  an  unjust  sentence  of  death,  but  withal  unjust 
revilings,  the  contradictions  of  sinners.  No  one  ever  did  so  little 
deserve  revilings  ;  no  one  ever  could  have  said  so  much  in  his  own 
just  defence,  and  to  the  just  reproach  of  his  enemies;  and  yet,  in 
both,  he  preferred  silence.  No  one  could  ever  threaten  so  heavy 
things  as  He  could  against  his  enemies,  and  have  made  good  all 
he  threatened,  and  yet  no  such  thing  was  heard  from  Him.  The 
heavens  and  the  earth,  as  it  were,  spoke  their  resentment  of  His 
death  who  made  them  ;  but  He  was  silent ;  6r  what  He  spoke 
makes  this  still  good,  how  far  he  was  from  revilings  and  threaten- 
ings.  As  spices  pounded,  or  precious  ointment  poured  out,  give 
theii  smell  most,  thus,  His  name  was  an  ointment  then  poured  forth., 
together  with  His  blood,  (Cant.  i.  3)  and  filling  he?.ven  and  earth 
with  its  sweet  perfume,  was  a  savor  of  rest  and  peace  in  both, 
appeasing  the  wrath  of  God,  and  so  quieting  the  consciences  of 
men.  And  even  in  this  particular  was  it  then  most  fragrant,  in 
that  all  the  torments  of  the  cross  and  all  the  revilings  of  the  mul- 
titude, racked  him  as  it  were  for  some  answer,  yet  could  draw  no 
other  from  Him  than  this,  Father,  forgive  them  for  they  know  not 
what  they  do. 

But  for  those  to  whom  this  mercy  belonged  not,  the  Apostle 
tells  us  what  He  did ;  instead  of  revilings  and  threatenings,  He 
committed  all  to  Him  icho  judgeth  righteously.  And  this  is  the 
true  method  of  Christian  patience,  that  which  quiets  the  mind, 
and  keeps  it  from  the  boiling,  tumultuous  thoughts  of  revenge,  to 
turn  the  whole  matter  into  God's  hand,  to  resign  it  over  to  Him, 
to  prosecute  when  and  as  he  thinks  good.  Not  as  the  most,  who 
had  rather,  if  they  had  power,  do  for  themselves,  and  be  their  own 
avengers ;  and  because  they  have  not  power,  do  offer  up  such  bit- 
ter curses  and  prayers  for  revenge  unto  God,  as  are  most  hateful 
to  Him,  and  are  far  from  this  calm  and  holy  way  of  committing 
matters  to  His  judgment.  The  common  way  of  referring  things  to 
God,  is  indeed  impious  and  dishonorable  to  Him,  being  really  no 
other  than  calling  Him  to  be  a  servant  and  executioner  to  our  pas- 
sion. We  ordinarily  mistake  His  justice,  and  judge  of  it  accord- 
ing to  our  own  precipitant  and  distempered  minds.  If  wicked 
men  be  not  crossed  in  their  designs,  and  their  wickedness  evident- 
ly crushed,  just  when  we  would  have  it,  we  are  ready  to  give  up 
the  matter  as  desperate,  or  at  least  to  abate  of  those  confident  and 
reverential  thoughts  of  Divine  justice  which  we  owe  Him.  How- 
soever things  go,  this  ought  to  be  fixed  in  our  hearts,  that  He  who 
sitteth  in  the  heaven  judgeth  righteously,  and  executes  that  His 
righteous  judgment  in  the  fittest  season.  We  poor  worms,  whose 
whole  life  is  but  a  hand-breadth  in  itself,  and  is  as  nothing  unto 
God,  think  a  few  months  or  years  a  great  matter  ;  but  to  Him  who 
inhabiteth  eternity,  a  thousand  years  are  but  as  one  dayt  as  our 
Apostle  teaches  us,  in  his  second  Epistle,  ch.  iii.  8. 


192  LEIGHTON'S  SELECT  WORKS 

Our  Saviour  in  that  time  of  his  humiliation  and  suffering,  com- 
mitted himself  and  his  cause  (for  that  is  best  expressed,  in  that 
nothing  is  expressed  but  He  committed)  to  Him  who  judgeth  right- 
eously, and  the  issue  shall  be,  that  all  his  enemies  shall  become  his 
footstool,  and  He  himself  shall  judge  them.  But  that  which  is  given 
us  here  to  learn  from  his  carriage  toward  them  in  his  suffering,  is, 
that  quietness  and  moderation  of  mind,  even  under  unjust  suf- 
ferings, make  us  like  Him  :  not  to  reply  to  reproach  with  reproach, 
as  our  Custom  is,  to  give  one  ill  word  for  another,  or  two  for  one, 
to  be  sure  not  to  be  behind.  Men  take  a  pride  in  this,  and  think 
it  ridiculous  simplicity  so  to  suffer,  and  this  makes  strifes  and  con- 
tention so  much  abound  ;  but  it  is  a  great  mistake.  You  think 
it  greatness  of  spirit  to  bear  nothing,  to  put  up  with  no  wrong, 
whereas  indeed  it  is  great  weakness,  and  baseness.  It  is  true 
greatness  of  spirit  to  despise  the  most  of  those  things  which  set 
you  usually  on  fire  one  against  another ;  especially,  being  done 
after  a  Christian  manner,  it  were  a  part  of  the  spirit  of  Christ  in 
you  :  arid  is  there  any  spirit  greater  than  that,  think  you  ?  Oh  ! 
that  there  were  less  of  the  spirit  of  the  Dragon,  and  more  of  the 
spirit  of  the  Dove  amongst  us. 

Christ  the  great  subject  of  the  writings  of  the  Apostles. 

That  which  is  deepest  in  the  heart,  is  generally  most  in  the 
mouth  ;  that  which  abounds  within,  runs  over  most  by  the  tongue 
or  pen.  When  men  light  upon  the  speaking  of  that  subject  which 
posseses  their  affection,  they  can  hardly  be  taken  off,  or  drawn  from 
it  again.  Thus  the  Apostles  in  their  writings,  when  they  make 
mention  any  way  of  Christ  suffering  for  us,  love  to  dwell  on  it,  as 
that  which  they  take  most  delight  to  speak  of;  such  delicacy, 
such  sweetness  is  in  it  to  a  spiritual  taste,  that  they  like  to  keep 
it  in  their  mouth,  and  are  never  out  of  their  theme,  when  they  in- 
sist on  Jesus  Christ,  though  they  have  but  named  Him  by  occa- 
sion of  some  other  doctrine  ;  for  He  is  the  great  subject  of  all 
they  have  to  say. 

Our  sins  the  cause  of  our  Saviour's  Suffeiings. 

But  senseless  we  go  light  under  the  burden  of  sin,  and  feel  it 
not,  we  complain  not  of  it,  and  are  therefore  truly  said  to  be  dead 
in  it ;  otherwise  it  could  not  but  press  us,  and  press  out  com- 
plaints. O  !  wretched  man  that  I  am  !  who  shall  deliver  me  1  A 
profane,  secure  sinner  thinks  it  nothing  to  break  the  holy  Law  of 
God,  to  please  his  flesh,  or  the  world ;  he  counts  sin  a  light  mat- 
ter, makes  a  mock  of  it,  as  Solomon  says,  Prov.  xiv.  9.  But  a 
stirring  conscience  is  of  another  mind:  Mine  iniquities  are  gone 
over  my  head ;  as  a  heavy  burden,  they  are  too  heavy  for  me. 
Psal.  xxxviii.  4. 


COMMENTARY    ON    PETER.  193 

Sin  is  such  a  burden  as  makes  the  very  frame  of  heaven  and 
earth,  which  is  not  guilty  of  it,  yea,  the  whole  creation,  to  crack 
and  groan,  (it  is  the  Apostle's  doctrine,  Rom.  viii.  22,)  and  yet, 
the  impenitent  heart  whose  guiltiness  it  is,  continues  unmoved, 
groaneth  not ;  for  your  accustomed  groaning  is  no  such  matter. 

Yea,  to  consider  it  in  connexion  with  the  present  subject,  where 
we  rnay  best  read  what  it  is,  Sin  was  a  heavy  load  to  Jesus  Christ. 
In  Psal.  xl.  12,  the  Psalmist,  speaking  in  the  person  of  Christ, 
complains  heavily,  Innumerable  evils  have  compassed  me  about ; 
Mine  iniquities,  (not  His,  as  done  by  Him,  but  yet  His,  by  his  un- 
dertaking to  pay  for  them,)  have  taken  hold  of  me,  so  that  1  am  not 
able  to  look  vp  ;  they  are  more  than  the  hairs  of  my  head,  there- 
fore my  heart  faileth  me.  And  surely,  that  which  pressed  Him  so 
sore  who  upholds  Heaven  and  earth,  no  other  in  Heaven  or  on 
earth  could  have  sustained  and  surmounted,  but  would  have  sunk 
and  perished  under  it.  Was  it,  think  you,  the  pain  of  that  common 
outside  of  his  death,  though  very  painful,  that  drew  such  a  word 
from  him,  My  God,  My  God,  why  hast  thou  forsaken  me  ?  Or  was 
it  the  fear  of  that  beforehand,  that  pressed  a  sweat  of  blood  from 
him  ?  No,  it  was  this  burden  of  sin,  the  first  of  which  was  com- 
mitted in  the  garden  of  Eden,  that  then  began  to  be  laid  upon 
Him  and  fastened  upon  his  shoulders  in  the  garden  of  Gethsema- 
ne,  ten  thousand  times  heavier  than  the  cross  which  he  was 
caused  to  bear.  That  might  be  for  a  while  turned  over  to  anoth- 
er, but  this  could  not.  This  was  the  cup  he  trembled  at  more 
than  at  that  gall  and  vinegar  to  be  afterwards  offered  to  him  by 
his  crucifiers,  or  any  part  of  his  external  sufferings  :  it  was  the 
bitter  cup  of  wrath  due  to  sin,  which  his  Father  put  into  his  hand, 
and  caused  him  to  drink,  the  very  same  thing  that  is  here  called 
the  bearing  our  sins  in  his  body. 

And  consider,  that  the  very  smallest  sins  contributed  to  make 
up  this  load,  and  made  it  so  much  the  heavier  ;  and  therefore, 
though  sins  be  comparatively  smaller  and  greater,  yet  learn  thence 
to  account  no  sin  in  itself  small,  which  offends  the  great  God, 
and  which  lay  heavy  upon  your  great  Redeemer  in  the  day  of 
His  sufferings. 

At  His  apprehension,  besides  the  soldiers,  that  invisible  crowd 
of  the  sins  he  was  to  suffer  for,  came  about  him,  for  it  was  these 
that  laid  strongest  hold  on  him  :  he  could  easily  have  shaken  off 
all  the  rest,  as  appears,  Matt.  xxvi.  33,  but  our  sins  laid  the  ar- 
rest on  him,  being  accounted  His,  as  it  is  in  that  forecited  place, 
Psal.  xl.  12,  Mine  iniquities.  Now  amongst  these  were  even 
those  sins  we  call  small ;  they  were  of  the  number  that  took  him, 
and  they  were  amongst  those  instruments  of  his  bloodshed.  If  the 
greater  were  as  the  spear  that  pierced  his  side,  the  less  were  as 
the  nails  that  pierced  his  hands  and  his  feet,  and  the  very  least  as 
the  thorns  that  were  set  on  his  precious  head.  And  the  multi- 
17 


194  LEIGHTON'S  SELECT  WORKS. 

tude  of  them  made  up  what  was  wanting  in  their  magnitude  ; 
though  they  were  small,  they  were  many. 


Christ  crucified,  the  best  kind  oflearning. 


You,  then,  who  are  gazing  on  vanity,  be  persuaded  to  turn  your 
eyes  this  way,  and  behold  this  lasting  wonder,  this  Lord  of  Life 
dying  !  But  the  most,  alas  !  want  a  due  eye  for  this  Object.  It  is 
the  eye  of  faith  alone,  that  looks  aright  on  Him,  and  is  daily  dis- 
covering new  worlds  of  excellency  and  delight  in  this  crucified 
Saviour;  that  can  view  Him  daily,  as  hanging  on  the  Cross,  with- 
out the  childish,  gaudy  help  of  a  crucifix,  and  grow  in  the  knowl- 
edge of  that  Love  which  passeth  knowledge,  and  rejoice  itself  in 
frequent  thinking  and  speaking  of  Him,  instead  of  those  idle  and 
vain  thoughts  at  the  best,  and  empty  discourses,  wherein  they 
most  delight,  and  wear  out  the  day.  What  is  all  knowledge  but 
painted  folly  in  comparison  to  this?  Hadst  thou  Solomon's  faculty 
to  discourse  of  all  plants,  and  hadst  not  the  right  knowledge  of  this 
root  of  Jesse;  wert  thou  singular  in  the  knowledge  of  the  stars 
and  of  the  course  of  the  heavens,  and  couldst  walk  through  the 
spheres  with  a  Jacob's  staff,  but  ignorant  of  this  star  of  Jacob ;  if 
thou  knewest  the  histories  of  all  time,  and  the  life  and  death  of  all 
the  most  famous  princes,  and  could  rehearse  them  all,  but  dost 
not  spiritually  know  and  apply  to  thyself  the  death  of  Jesus  as  thy 
life;  thou  art  still  a  wretched  fool,  and  all  thy  knowledge  with  thee 
shall  quickly  perish.  On  the  other  side,  if  thy  capacity  or  breed- 
ing hath  denied  thee  the  knowledge  of  all  these  things  wherein 
men  glory  so  much,  yet,  do  but  learn  Christ  crucified,  and  what 
wouldst  thou  have  more  ?  That  shall  make  thee  happy  for  ever. 
For  this  is  life  eternal,  to  know  thee  the  only  true  God,  and  Jesus 
Christ  whom  thou  hast  sent.  John  xvii.  3. 

Here  St.  Paul  takes  op  his  rest,  /  determined  to  know  nothing 
but  Jesus  Christ  and  him  crucified.  1  Cor.  ii.  2.  As  if  he  had 
said,  Whatsoever  I  knew  besides,  I  resolved  to  be  as  if  I  knew 
nothing  besides  this,  the  only  knowledge  wherein  I  will  rejoice 
myself,  and  which  I  will  labor  to  impart  to  others.  I  have  tried 
and  compared  the  rest,  and  find  them  all  unworthy  of  their  room 
beside  this,  and  my  whole  soul  too  little  for  this.  I  have  passed 
this  judgment  and  sentence  on  all.  I  have  adjudged  myself  to 
deny  all  other  knowledge,  and  confined  myself  within  this  circle, 
and  I  am  not  straitened.  No,  there  is  room  enough  in  it;  it  is 
larger  than  heaven  and  earth,  Christ,  and  him  crucified ;  the  most 
despised  and  ignominious  part  of  knowledge,  yet  the  sweetest  and 
most  comfortable  part  of  all :  the  root  whence  all  our  hopes  of 
life,  and  all  our  spiritual  joys  do  spring. 

But  the  greatest  part  of  mankind  hear  this  subject  as  a  story. 
Some  are  a  little  moved  with  the  present  sound  ot  it,  but  they 


COMMENTARY    ON    PETER.  195 

draw  it  not  home  into  their  hearts,  to  make  it  theirs,  and  to  find 
salvation  in  it,  but  still  cleave  to  sin,  and  love  sin  better  than  Him 
who  suffered  for  it. 

But  you  whose  hearts  the  Lord  hath  deeply  humbled  under  a 
sense  of  sin,  come  to  this  depth  of  consolation,  and  try  it,  that  you 
may  have  experience  of  the  sweetness  and  riches  of  it.  Study 
this  point  thoroughly,  and  you  will  find  it  answer  all,  and  quiet 
your  consciences.  Apply  this  bearing  of  sin  by  the  Lord  Jesus 
for  you,  for  it  is  published  and  made  known  to  you  for  this  pur- 
pose. This  is  the  genuine  and  true  use  of  it,  as  of  the  brazen 
serpent,  not  that  the  people  might  emptily  gaze  on  the  fabric  of  it, 
but  that  those  that  looked  on  it  might  be  cured.  When  all  that 
can  be  said,  is  said  against  you,  "  It  is  true,"  may  you  say,  "  but 
it  is  all  satisfied  for  ;  He  on  whom  I  rest,  made  it  His,  and  did 
bear  it  for  me."  The  person  of  Christ  is  of  more  worth  than  all 
men,  yea,  than  all  the  creatures,  and  therefore,  his  life  was  a  full 
ransom  for  the  greatest  offender. 

And  as  for  outward  troubles  and  sufferings,  which  were  the  oc- 
casion of  this  doctrine  in  this  place,  they  are  all  made  exceeding 
light  by  the  removal  of  this  great  pressure.  Let  the  Lord  lay  on 
me  what  He  will,  seeing  He  hath  taken  off  my  sin,  and  laid  that 
on  His  own  Son  in  my  stead.  I  may  suffer  many  things,  but  He 
hath  borne  that  for  me,  which  alone  was  able  to  make  me  misera- 
able. 

And  you  that  have  this  persuasion,  how  will  your  hearts  be 
taken  up  with  his  love,  who  has  so  loved  you  as  to  give  himself  for 
you ;  who  interposed  Himself  to  bear  off  from  you  the  stroke  of 
everlasting  death,  and  encountered  all  the  wrath  due  to  us,  and 
went  through  with  that  great  work,  by  reason  of  his  unspeakable 
love  !  Let  him  never  go  forth  from  my  heart,  who  for  my  sake  re- 
fused to  go  down  from  the  cross. 

That  we,  being  dead  to  sin,  should  live  unto  righteousness. 

Many  things  may  lie  in  a  man's  way  betwixt  him  and  the  acting 
of  divers  sins  which  possibly  he  affects  most.  Some  restraints, 
either  outward  or  inward,  may  be  upon  him,  the  authority  of  oth- 
ers, the  fear  of  shame  or  punishment,  or  the  check  of  an  enlight- 
ened conscience ;  and  though  by  reason  of  these,  he  commit  not 
the  sin  he  would,  yet  he  lives  in  it,  because  he  loves  it,  because 
he  would  commit  it:  as  we  say,  the  soul  lives  not  so  much  where 
it  animates,  as  where  it  loves.  Arid  generally,  that  metaphorical 
kind  of  life,  by  which  man  is  said  to  live  in  any  thing,  hath  its 
principal  seat  in  the  affection  :  that  is  the  immediate  link  of  the 
union  in  such  a  life ;  and  the  untying  and  death  consists  chiefly 
in  the  disengagement  of  the  heart,  the  breaking  off"  the  affection 
from  it.  Ye  that  love  the  Lord,  says  the  Psalmist,  hate  evil, 


196  LEIGHTON'S  SELECT  WORKS. 

Psalm  xcvii.  10.  An  unrenewed  mind  may  have  some  temporary 
dislikes  even  of  its  beloved  sins  in  cold  blood,  but  it  returns  to 
like  them  within  a  while.  A  man  may  not  only  have  times  of 
cessation  from  his  wonted  way  of  sinning,  but,  by  reason  of  the 
society  wherein  he  is,  and  the  withdrawing  of  occasions  to  sin, 
and  divers  other  causes,  his  very  desire  after  it  may  seem  to  him- 
self to  be  abated,  and  yet  he  may  be  not  dead  to  sin,  but  only 
asleep  to  it;  and  therefore,  when  a  temptation,  backed  with  op- 
portunity and  other  inducing  circumstances,  comes  and  jogs  him, 
he  awakes,  and  arises,  and  follows  it. 

A  man  may  for  a  while  distaste  some  meat  which  he  loves, 
(possibly  upon  a  surfeit,)  but  he  quickly  regains  his  liking  of  it. 
Every  quarrel  with  sin,  every  fit  of  dislike  to  it,  is  not  that  hatred 
which  is  implied  in  dying  to  sin.  Upon  the  lively  representation 
of  the  deformity  of  his  sin  to  his  mind,  certainly  a  natural  man 
may  fall  out  with  it;  but  this  is  but  as  the  little  jars  of  husband  and 
wife,  which  are  far  from  dissolving  the  marriage  :  it  is  not  a  fixed 
hatred,  such  as  amongst  the  Jews  inferred  a  divorce — If  thou  hate 
her,  put  her  away  ;  that  is  to  die  to  it ;  as  by  a  legal  divorce  the 
husband  and  wife  are  civilly  dead  one  to  another  in  regard  of  the 
tie  and  use  of  marriage. 

Again  ;  some  men's  education,  and  custom,  and  moral  princi- 
ples, may  free  them  from  the  grossest  kind  of  sins,  yea,  a  man's 
temper  may  be  averse  from  them,  but  they  are  alive  to  their  own 
kind  of  sins,  such  as  possibly  are  not  so  deformed  in  the  common 
account,  covetousness,  or  pride,  or  hardness  of  heart,  and  either 
a  hatred  or  a  disdain  of  the  ways  of  holiness  which  are  too  strict 
for  them,  and  exceed  their  size.  Besides,  for  the  good  of  human 
society,  and  for  the  interest  of  his  own  Church  and  people,  God 
restrains  many  natural  men  from  the  height  of  wickedness,  and 
gives  them  moral  virtues.  There  be  very  many,  and  very  com- 
mon sins,  which  more  refined  natures,  it  may  be,  are  scarcely 
tempted  to?  but  as  in  their  diet,  and  apparel,  and  other  things  in 
their  natural  life,  they  have  the  same  kind  of  being  with  other 
persons,  though  they  are  more  neat  and  elegant,  so,  in  this  living 
to  sin,  they  live  the  same  life  with  other  ungodly  men,  though 
with  a  little  more  delicacy. 

They  consider  not  that  the  devils  are  not  in  themselves  subject 
to,  nor  capable  of,  many  of  those  sins  that  are  accounted  grossest 
amongst  men,  and  yet  are  greater  rebels  and  enemies  to  God  than 
men  are. 

But  to  be  dead  to  sin  goes  deeper,  and  extends  further  than  all 
this ;  it  involves  a  most  inward  alienation  of  heart  from  sin,  and 
most  universal  from  all  sin,  an  antipathy  to  the  most  beloved  sin. 
Not  only  doth  the  believer  forbear  sin,  but  he  hates  it — 1  hate 
vain  thoughts.  Psalm  cxix.  113  ;  and  not  only  doth  he  hate  some 
sins,  but  all — I  hate  every  fahe  way,  ver.  128.  A  stroke  at  the 


COMMENTARY    ON    PETER.  197 

heart  does  it,  which  is  the  certainest  and  quickest  death  of  any 
wound.  For  in  this  dying  to  sin,  the  whole  man  of  necessity  dies 
to  it  :  the  mind  dies  to  the  device  and  study  of  sin,  that  vein  of 
invention  becomes  dead  ;  the  hand  dies  to  the  acting  of  it ;  the 
ear,  to  the  delightful  hearing  of  things  profane  and  sinful  ;  the 
tongue,  to  the  world's  dialect  of  oaths,  and  rotten  speaking,  and 
calumny,  and  evil-speaking,  which  is  the  commonest  effect  of  the 
tongue's  life  in  sin, — the  very  natural  heat  of  sin  exerts  and  vents 
itself  most  that  way;  the  eye  becomes  dead  to  that  intemperate 
look  that  Solomon  speaks  of,  when  he  cautions  us  against  eyeing 
the  wine  when  it  is  red,  and  well  colored  in  the  cup,  Prov.  xxiii.  31 : 
it  is  not  taken  wiih  looking  on  the  glittering  skin  of  that  serpent 
till  it  bite  and  sting,  as  there  he  adds.  It  becomes  also  dead  to 
that  unchaste  look  which  kindles  fire  ill  the  heart,  to  which  Job 
blindfolded  and  deadened  his  eyes,  by  an  express  compact  and 
agreement  with  them  :  /  have  made  a  covenant  with  mine  eyes. 
Job  xxxi.  1. 

The  eye  of  a  godly  man  is  not  fixed  on  the  false  sparkling  of 
the  world's  pomp,  honor,  and  wealth  ;  it  is  dead  to  them,  being 
quite  dazzled  with  a  greater  beauty.  The  grass  looks  fine  in  the 
morning,  when  it  is  set  with  those  liquid  pearls,  the  drops  of  dew 
that  shine  upon  it ;  but  if  you  can  look  but  a  little  while  on  the 
body  of  the  sun,  and  then  look  down  again,  the  eye  is  as  it  were 
dead  ;  it  sees  not  that  faint  shining  on  the  earth  that  it  thought  so 
gay  before  :  and  as  the  eye  is  blinded,  and  dies  to  it,  so,  within  a 
few  hours,  that  gaiety  quite  evanishes  and  dies  itself. 

Men  think  it  strange  that  tlie  Godly  are  not  fond  of  their  diet, 
that  their  appetite  is  not  stirred  with  desire  of  their  delights  and 
dainties  ;  they  know  not  that  such  as  be  Christians  indeed,  are 
~dead  to  those  things,  and  the  best  dishes  that  are  set  before  a 
dead  man,  give  him  not  a  stomach.  The  godly  man's  throat  is 
cut  to  those  meats,  as  Solomon  advises  in  another  subject,  Prov. 
xxiii.  2.  But  why  ma^  not  you  be  a  little  more  sociable  to  follow 
the  fashion  of  the  world,  and  take  a  share  with  your  neighbors, 
may  some  say,  without  so  precisely  and  narrowly  examining  every 
thing?  It  is  true,  says  the  Christian,  that  the  time  was  when  I 
advised  as  little  with  conscience  as  others,  but  sought  myself,  and 
pleaded  myself,  as  they  do,  and  looked  no  further  ;  but  that  was 
when  I  was  alive  to  those  ways ;  but  now,  truly,  /  am  dead  to 
them :  and  can  you  look  for  activity  and  conversation  from  a  dead 
man  ?  The  pleasures  of  sin  wherein  I  live,  are  still  the  same, 
but  I  am  not  the  same.  Are  you  such  a  sneak  and  a  fool,  says 
the  natural  man,  as  to  bear  affronts,  and  swallow  them,  and  say 
nothing  1  Can  you  suffer  to  be  so  abused  by  such  and  such  a 
wrong?  Indeed,  says,the  Christian  again,  I  could  once  have  re- 
sented an  injury,  as  you  or  another  would,  and  had  somewhat  of 
what  you  call  highheartedness,  when  I  was  alive  after  your  fash- 
*17 


198  LEIGHTON'S  SELECT  WORKS. 

ion  ;  but  now,  that  humor  is  not  only  something  cooled,  but  it  is 
killed  in  me  ;  it  is  cold  dead,  as  ye  say  ;  and  a  Greater  Spirit,  I 
think,  than  my  own,  hath  taught  me  another  lesson,  hath  made 
me  both  deaf  and  dumb  that  way,  and  hath  given  me  a  new  vent, 
and  another  language,  and  another  Party  to  speak  to  on  such  occa- 
sions. They  that  seek  my  hurt,  says  David,  speak  mischievous 
things,  and  imagine  deceits  all  the  day  long.  What  doth  he  in 
this  case  ?  But  /,  as  a  deaf  man,  heard  not,  and  I  was  as  a  dumb 
man  that  openeth  not  his  mouth.  And  why  ?  For  in  thee,  O  Lord, 
do  fhope.  Psal.  xxxviii.  12 — 15.  And  for  this  deadness  that 
you  despise,  I  have  seen  Him  who  died  for  me,  who,  when  he  was 
reviled,  reviled  not  again. 

This  is  the  true  character  of  a  Christian  ;  he  is  dead  to  sin. 
But,  alas !  where  is  this  Christian  to  be  found?  And  yet,  thus  is 
every  one  who  truly  partakes  of  Christ ;  he  is  dead  to  sin  really. 
Hypocrites  have  an  historical  kind  of  death  like  this,  as  players  in 
tragedies.  Those  players  have  loose  bags  of  blood  that  receive 
the  wound  :  so  the  hypocrite  in  some  externals,  and  it  may  be,  in 
that  which  is  as  near  him  as  any  outward  thing,  his  purse,  may 
suffer  some  bloodshed  of  that  for  Christ.  But  this  death  to  sin  is 
not  a  swooning  fit,  that  one  may  recover  out  of  again  :  the  Apostle, 
Rom.  vi.  4,  adds,  that  the  believer  is  buried  with  Christ. 

But  this  is  an  unpleasant  subject,  to  talk  thus  of  death  and 
burial.  The  very  name  of  death,  in  the  softest  sense  it  can  have, 
makes  a  sour  melancholy  discourse.  It  is  so  indeed,  if  you  take 
it  alone,  if  there  were  not,  for  the  life  that  is  lost,  a  far  better  one 
immediately  following  ;  but  so  it  is  here  ;  living  unto  righteousness 
succeeds  dying  to  sin. 

That  which  makes  natural  death  so  affrightful,  the  King  of 
terrors,  as  Job  calls  it,  ch.  xviii.  14,  is  mainly  this  faint  belief  and 
assurance  of  the  resurrection  and  glory  to  come ;  and  without 
some  lively  apprehension  of  this,  all  men's  moral  resolutions  and 
discourses  are  too  weak  cordials  against  this  fear.  They  may  set 
a  good  face  on  it,  and  speak  big,  and  so  cover  the  fear  they  can- 
not cure  ;  but  certainly,  they  are  a  little  ridiculous,  who  would 
persuade  men  to  content  to  die,  by  reasoning  from  the  necessity 
and  unavoidableness  of  it,  which,  taken  alone,  rather  may  beget 
a  desperate  discontent,  than  a  quiet  compliance.  The  very  weak- 
ness of  that  argument  is,  that  it  is  too  strong,  durum  tclum.  That 
of  company  is  fantastic  :  it  may  please  the  imagination,  but  satis- 
fies not  the  judgment.  Nor  are  the  miseries  of  life,  though  an 
argument  somewhat  more  proper,  a  full  persuasive  to  meet  death 
without  reluctance :  the  oldest,  the  most  decrepit,  and  most  dis- 
eased persons,  yet  naturally  fall  not  out  with  life,  but  could  have 
a  mind  to  it  still ;  and  the  very  truth  is  this,  the  worst  cottage  any 
one  dwells  in,  he  is  loath  to  go  out  of  till  he  knows  of  a  better. 
And  the  reason  why  that  which  is  so  hideous  to  othersj  was  so 


COMMENTARY    ON    PETER.  199 

sweet  to  martyrs,  (Heb.  xi.  35,)  and  other  godly  men  who  have 
heartily  embraced  death,  and  welcomed  it  though  in  very  terrible 
shapes,  was,  because  they  had  firm  assurance  of  immortality  be- 
yond it.  The  ugly  Death's  head,  when  the  light  of  glory  shines 
through  the  holes  of  it,  is  comely  and  lovely.  To  look  upon 
Death  as  Eternity's  birth-day,  is  that  which  makes  it  not  only 
tolerable,  but  amiable.  Hie  dies  postremus,  cBtcrni  natrdis  est,  is 
the  word  I  admire  more  than  any  other  that  ever  dropt  from  a 
heathen. 

Thus  here,  the  strongest  inducement  to  this  Death,  is  the  true 
notion  and  contemplation  of  this  Life  unto  which  it  transfers  us. 
It  is  most  necessary  to  represent  this,  for  a  natural  man  hath  as 
great  an  aversion  every  whit  from  this  figurative  death,  this  dying 
to  >•/'«,  as  from  natural  death  ;  and  there  is  the  more  necessity  of 
persuading  him  to  this,  because  his  consent  is  necessary  to  it. 
No  man  dies  this  death  to  sin,  unwillingly,  although  no  man  is 
naturally  willing  to  it.  Much  of  this  death  consists  in  a  man's 
consenting  thus  to  die ;  and  this  is  not  only  a  lawful,  but  a  lauda- 
ble, yea,  a  necessary  self-murder.  Mortify,  therefore,  your  mem- 
bers which  arc.  upon  the  earth,  says  the  Apostle,  Col.  iii.  5.  Now 
no  sinner  would  be  content  to  die  to  sin,  if  that  were  all  ;  but  if  it 
be  passing  to  a  more  excellent  life,  then  he  gaineth,  and  it  were 
a  folly  not  to  seek  this  death.  It  was  a  strange  power  of  Plato's 
discourse  of  the  soul's  immortality,  that  moved  a  young  man,  upon 
reading  it,  to  throw  himself  into  the  sea,  that  he  might  leap 
through  it  to  that  immortality :  but  truly,  were  this  life  of  God, 
this  life  to  righteousness,  and  the  excellency  and  delight  of  it 
known,  it  would  gain  many  minds  to  this  death  whereby  we  step 
into  it. 

The  Sanctification  of  Christ's  disciples  the  design  of  His  sufferings  and 
death. 

Out  of  some  conviction  of  the  consequence  of  sin,  many  have  a 
coniused  desire  to  be  justified,  to  have  sin  pardoned,  who  look  no 
farther :  they  think  not  on  the  importance  and  necessity  of  Sanc- 
tification, the  nature  whereof  is  expressed  by  this  dying  to  sinr 
and  living  to  righteousness. 

But  here  we  see  that  Sanctification  is  necessary  as  inseparably 
connected  with  Justification,  not  only  as  its  companion,  but  as  its 
end,  which,  in  some  sort,  raises  it  above  the  other.  We  see  that 
it  was  the  thing  which  God  eyed  and  intended,  in  taking  away 
the  guiltiness  of  sin,  that  we  might  be  renewed  and  sanctified. 
If  we  compare  them  in  point  of  time,  looking  backward,  holiness 
was  always  necessary  unto  happiness,  but  satisfying  for  sin,  and  the 
pardon  of  it  were  made  necessary  by  sin  :  or,  if  we  look  forward,  the 
estate  we  are  appointed  to,  arid  for  which  we  are  delivered  from, 
wrath,  is  an  estate  of  perfect  holiness,  When  we  reflect  upon  that 


200  LEIGHTON'S  SELECT  WORKS. 

great  work  of  redemption,  we  see  it  aimed  at  there,  Redeemed  to  be 
holy,  Eph.  v.  25,  26  ;  Tit.  ii.  14.  And  if  we  go  yet  higher,  to  the 
very  spring,  the  decree  of  election,  with  regard  to  that  it  is  said,  Eph. 
i.  14.  Chosen  before,  that  we  should  be  holy.  And  the  end  shall 
suit  the  design  :  Nothing  shall  enter  into  the  new  Jerusalem  that 
is\dejiledy  or  unholy;  nothing  but  perfect  purity  is  there;  not  a 
spot  of  sinful  pollution,  not  a  wrinkle  of  the  old  man.  For  this  end 
was  that  great  work  undertaken  by  the  Son  of  God,  that  he  might 
frame  out  of  polluted  mankind  a  new  and  holy  generation  to  his 
Father,  who  might  compass  His  throne  in  the  life  of  glory,  and 
give  Him  pure  praises,  and  behold  His  face  in  that  eternity.  Now, 
for  this  end  it  was  needful,  according  to  the  all-wise  purpose  of 
the  Father,  that  the  guiltiness  of  sin  and  sentence  of  death  should 
be  once  removed  ;  and  thus,  the  burden  of  that  lay  upon  Christ's 
shoulders  on  the  cross.  That  done,  it  is  further  necessary,  that 
souls  so  delivered  be  likewise  purified  and  renewed,  for  they  are 
designed  for  perfction  of  holiness  in  the  end,  and  it  must  begin 
here. 

Yet  it  is  not  possible  to  persuade  men  of  this,  that  Christ  had 
this  in  his  eye  and  purpose  when  he  was  lifted  up  upon  the  cross, 
and  looked  upon  the  whole  company  of  those  his  Father  had  given 
him  to  save,  that  he  would  redeem  them  to,be  a  number  of  holy  per- 
sons. We  would  be  redeemed  ;  who  is  there  that  would  not  1  But 
Christ  would  have  his  redeemed  ones  holy  ;  and  they  who  are  not 
true  to  this  His  end,  but  cross  and  oppose  Him  in  it,  may  hear  of 
Redemption  long,  and  often  but  little  to  their  comfort.  Are  you  re- 
solved still  to  abuse  and  delude  yourselves?  Well,  whether  you  will 
believe  it  or  not,  this  is  once  more  told  you  :  there  is  unspeakable 
comfort  in  the  death  of  Christ,  but  it  belongs  only  to  those  who  are 
dead  to  sin.  and  alive  righteousness.  This  circle  shuts  out  the  im- 
penitent world  ;  there  it  closes,  and  cannot  be  broken  through  ;  but 
all  who  are  penitent,  are  by  their  effectual  calling  lifted  into  it, 
translated  from  that  accursed  condition  wherein  they  were.  So 
then,  if  you  will  live  in  your  sins,  you  may  ;  but  then,  resolve 
withal  to  bear  them  yourselves,  for  Christ,  in  his  bearing  of  sin, 
meant  the  benefit  of  none,  but  such  as  in  due  time  are  thus  dfead, 
and  thus  alive  with  Him. 

The  Ornament  of  a  meek  and  quiet  Spirit. 

The  particular  grace  the  Apostle  recommends,  is  particularly 
suitable  to  his  subject  in  hand,  the  conjugal  duty  of  wives  ;  noth- 
ing so  much  adorning  their  whole  carriage  as  this  meekness  and 
quietness  of  spirit.  But  it  is,  withal,  the  comeliness  of  every  Christ- 
ian in  every  estate.  It  is  not  a  woman's  garment  or  ornament, 
improper  for  men.  There  is  somewhat  (as  1  may  say)  of  a  par- 
ticular cut  or  fashion  of  it  for  wives  towards  their  husbands,  and 


COMMENTARY    ON    PETER.  201 

in  their  domestic  affairs ;  but  men,  all  men  ought  to  wear  of  the 
same  stuff,  yea,  if  I  may  so  speak,  of  the  same  piece,  for  it  is  in 
all  one  and  the  same  spirit,  and  fits  the  stoutest  and  greatest  com- 
manders. Moses  was  a  great  general,  and  yet  not  less  great  in 
this  virtue,  the  meekest  man  on  earth. 

Nothing  is  more  uncomely  in  a  wife  than  an  uncomposed,  tur- 
bulent spirit,  that  is  put  out  of  frame  with  every  trifle,  and  inven- 
tive of  false  causes  of  disquietness  and  fretting  to  itself.  And  so 
in  a  husband,  and  in  all,  an  unquiet,  passionate  mind  lays  itself 
naked,  and  discovers  its  own  deformity  to  all.  The  greatest  part 
of  things  that  vex  us,  do  so  not  from  their  own  nature  or  weight, 
but  from  the  unsettledness  of  our  minds.  Multa  nos  offendunt 
qua  non  ladunt ;  Many  things  offend  us  which  do  not  hurt  us. 
How  comely  is  it  to  see  a  composed,  firm  mind  and  carriage,  that 
is  nU  lightly  moved  ! 

I  urge  not  a  stoical  stupidity,  but  that  in  things  which  deserve 
sharp  reproof,  the  mind  keep  in  its  own  station  and  seat  still,  not 
shaken  out  of  itself,  as  the  most  are  ;  that  the  tongue  utter  not 
unseemly,  rash  words,  nor  the  hand  act  anything  that  discovers 
the  mind  hath  lost  its  command  for  the  time.  But  truly,  the  most 
know  so  ill  how  to  use  just  anger,  upon  just  cause,  that  it  is  easier, 
and  the  safer  extreme  not  to  be  angry,  but  still  calm  and  serene,  as 
the  upper  region  ;  not  as  the  place  of  continual  tempest  and  storms, 
as  the  most  are.  Let  it  pass  for  a  kind  of  sheepislmess  to  be  meek  ; 
it  is  a  likeness  to  Him  who  was  as  a  sheep  before  the  shearers,  not 
opening  his  mouth ;  it  is  a  portion  of  His  spirit. 

The  Apostle  commends  his  exchange  of  ornaments,  by  two 
things.  1.  This  is  incorruptible,  and  therefore  fits  an  incorruptible 
soul.  Your  varieties  of  jewels  and  rich  apparel  are  perishing 
things ;  you  shall  one  day  see  a  heap  made  of  all,  and  that  all  on 
a  flame.  And  in  reference  to  yourselves,  they  perish  sooner. 
When  death  strips  you  of  your  nearest  garment,  your  flesh,  all  the 
others,  which  were  but  loose  upper  garments  above  it,  must  off 
too  :  it  gets,  indeed,  a  covering  to  the  grave,  but  the  soul  is  left 
stark  naked,  if  no  other  clothing  be  provided  for  it,  for  the  body 
was  but  borrowed  ;  then  it  is  made  bare  of  all.  But  spiritual  orna- 
ments, and  this  of  humility,  and  meekness  amongst  them,  remain 
and  are  incorruptible  ;  they  neither  wear  out,  nor  go  out  of  fash- 
ion, but  are  still  the  better  for  the  wearing,  and  shall  last  eternity, 
and  shine  there  in  full  lustre. 

And,52.  Because  the  opinion  of  others  is  much  regarded  in  mat- 
ter of  apparel,  and  it  is  mostly  in  respect  to  this  that  we  use  orna- 
ment in  it,  he  tells  us  of  the  account  in  which  this  is  held  :  men 
think  it  poor  and  mean,  nothing  more  exposed  to  contempt  than 
the  spirit  ofmeeknesst  it  is  mere  folly  with  men, — that  is  no  mat- 
ter ;  this  overweighs  all  their  disesteem,  It  is  with  God  of  great 
price;  and  things  are  indeed  as  he  values  them,  and  no  otherwise. 
Though  it  be  not  the  country  fashion,  yet  it  is  the  fashion  at 


202  LEIGHTON'S  SELECT  WORKS. 

Court,  yea,  it  is  the  King's  own  fashion,  Matt.  xi.  29,  Learn  of 
me,  for  I  am  meek  and  lowly  of  heart.  Some  who  are  court-bred, 
will  send  for  the  masters  of  fashions ;  though  they  live  not  in  the 
Court,  and  though  the  peasants  think  them  'strange  dresses,  yet 
they  regard  not  that,  but  use  them  as  finest  and  best.  Care  not 
what  the  world  say  ;  you  are  not  to  stay  long  with  them.  Desire 
to  have  both  fashions  and  stuffs  from  Court,  from  Heaven,  this 
spirit  of  meekness,  and  it  shall  be  sent  you.  It  is  never  right  in 
anything  with  us,  till  we  attain  to  this,  to  tread  on  the  opinion  of 
men,  and  eye  nothing  but  God's  approbation. 

Heirs  together  of  the  Grace  of  Life. 

Loath  will  they  be  to  despise  one  another,  who  are  both  bought 
with  the  precious  blood  of  one  Redeemer,  and  loath  to  grieve  one 
another.  Being  in  Him  brought  into  peace  with  God,  they  will 
entertain  true  peace  betwixt  themselves,  and  not  suffer  anything 
to  disturb  it.  They  have  hopes  to  meet,  one  day,  where  is  noth- 
ing but  perfect  concord  and  peace  ;  they  will  therefore  live  as  heirs 
of  that  life  here,  and  make  their  present  estate  as  like  to  Heaven 
as  they  can,  and  so,  a  pledge  and  evidence  of  their  title  to  that  in- 
heritance of  peace  which  is  there  laid  up  for  them.  And  they 
will  not  fail  to  put  one  another  often  in  rnind  of  those  hopes  and 
that  inheritance,  and  mutually  to  advance  and  further  each  other 
towards  it.  Where  this  is  not  the  case,  it  is  to  little  purpose  to 
speak  of  other  rules.  Where  neither  party  aspires  to  this  heirship, 
live  they  otherwise  as  they  will,  there  is  one  common  inheritance 
abiding  them,  are  inheritance  of  everlasting  flames;  and,  as  they 
do  increase  the  sin  and  guiltiness  of  oje  another  by  their  irreli- 
gious conversation,  so  that  which  some  of  them  do  wickedly  here, 
upon  no  great  cause,  they  shall  have  full  cause  for  doing  there ; 
cause  to  curse  the  time  of  their  coming  together,  and  that  shall  be  a 
piece  of  their  exercise  for  ever.  But  happy  those  persons,  in  any 
society  of  marriage  or  friendship,  who  converse  together  as  those 
that  shall  live  eternally  together  in  glory.  This  indeed  is  the  sum 
of  all  duties. 

Life.]  A  sweet  word,  but  sweetest  of  all  in  this  sense  !  That 
life  above,  is  indeed  alone  worthy  the  name,  and  this  we  have 
here,  in  comparison,  let  it  not  be  called  life,  but  a  continual  dying, 
an  incessant  journey  towards  the  grave.  If  you  reckon  years,  it 
is  but  a  short  moment  to  him  that  attains  the  fullest  old  age  ;  but 
reckon  miseries  and  sorrows,  it  is  long  to  him  that  dies  young. 
Oh  !  that  this  only  blessed  life  were  more  known,  and  then  it 
would  be  more  desired. 

Conjugal  affection  necessary  that  your  prayers  be  not  hindered 

He  supposes  in  Christians  the  necessary  and  frequent  use  of 
this ;  takes  it  for  granted,  that  the  heirs  of  life  cannot  live  with- 


COMMENTARY    ON    PETER.  203 

out  prayer.  This  is  the  proper  breathing  and  language  of  these 
heirs,  none  of  whom  are  dumb  ;  they  can  all  speak.  These  heirs, 
if  they  be  alone,  they  pray  alone ;  if  heirs  together,  and  living 
together,  they  pray  together.  Can  the  husband  and  wife  have 
that  love,  wisdom,  and  meekness,  which  may  make  their  life  happy, 
and  that  blessing  which  may  make  their  affairs  successful,  while 
they  neglect  God,  the  only  giver  of  these  and  all  good  things  ?  You 
think  these  needless  motives,  but  you  cannot  think  how  it  would 
sweeten  your  converse  if  it  were  used  :  it  is  prayer  that  sanctifies, 
seasons,  and  blesses  all.  And  it  is  not  enough  that  they  pray 
when  with  the  family,  but  even  husband  and  wife  together  by 
themselves,  and  also,  with  their  children  ;  that  they,  especially 
the  mother,  as  being  most  with  them  in  their  childhood,  when 
they  begin  to  be  capable,  may  draw  them  apart,  and  offer  them  to 
God,  and  often  praying  with  them,  and  instructing  them  in  their 
youth  ;  for  they  are  pliable  while  young,  as  glass  is  when  hot,  but 
after,  will  sooner  break  than  bend. 

But  above  all,  Prayer  is  necessary  as  they  are  heirs  of  Heaven, 
often  sending  up  their  desires  thither.     You  that  are  not  much  in 

frayer,  appear  as  if  you  look  for  no  more  than  what  you  have  here, 
f  you  had  an  inheritance  and  treasure  above,  would  not  your 
hearts  delight  to  be  there  1  Thus,  the  heart  of  a  Christian  is  in 
the  constant  frame  of  it,  but  after  a  special  manner  Prayer  raises 
the  soul  above  the  world,  and  sets  it  in  Heaven  ;  it  is  its  near  ac- 
cess unto  God,  and  dealing  with  Him,  specially  about  those  affairs 
which  concern  that  inheritance.  Now  in  this  lies  a  great  pqrt  of 
the  comfort  a  Christian  can  have  here ;  and  the  Apostle  knew 
this,  that  he  would  gain  anything  at  their  hands,  which  he  pressed 
by  this  argument,  that  otherwise  they  would  be  hindered  in  their 
prayers.  He  knew  that  they  who  are  acquainted  with  prayer, 
find  such  unspeakable  sweetness  in  it,  that  they  will  rather  do 
anything  than  be  prejudiced  in  that. 

Now  the  breach  of  conjugal  love,  the  jars  and  contentions  of 
husband  and  wife,  do,  out  of  doubt,  so  leaven  and  imbitter  their 
spirits,  that  they  are  exceeding  unfit  for  prayer,  which  is  the 
sweet  harmony  of  the  soul  in  God's  ears:  and  when  the  soul  is  so 
far  out  of  tune  as  those  distempers  make  it,  He  cannot  but  per- 
ceive it,  whose  ear  is  the  most  exact  of  all,  for  He  made  and  tuned 
the  ear,  and  is  the  fountain  of  harmony.  It  cuts  the  sinews  and 
strength  of  prayer,  makes  breaches  and  gaps,  as  wounds  at  which 
the  spirits  fly  out,  as  the  cutting  of  a  vein,  by  which,  as  they  speak, 
it  bleeds  to  death.  When  the  soul  is  calm  and  composed,  it  may 
behold  the  face  of  God  shining  on  it.  And  those  who  pray  to- 
gether, should  not  only  have  hearts  in  tune  within  themselves  in 
their  own  frame,  but  tuned  together  ;  especially  husband  and 
wife,  who  are  one,  they  should  have  hearts  consorted  and  sweetly 
tuned  to  each  other  for  prayer.  So  the  word  is,  Matt,  xviii.  19. 


204  LEIGHTON'S  SELECT  WORKS. 

And  it  is  true,  in  the  general,  that  all  unwary  walking  in 
Christians  wrongs  their  communion  with  Heaven,  and  casts  a 
damp  upon  their  prayers,  so  as  to  clog  the  wings  of  it.  These 
two  mutually  help  one  another,  prayer  and  holy  conversation  :  the 
more  exactly  we  walk,  the  more  fit  are  we  for  prayer  ;  and  the 
more  we  pray,  the  more  are  we  enabled  to  walk  exactly ;  and  it  is 
a  happy  life  to  find  the  correspondence  of  these  two,  calling  on 
the  Lord,  and  departing  from  iniquity.  1  Tim.  ii.  19.  There- 
fore, that  you  may  pray  much,  live  holily  ;  and,  that  you  may  live 
holily,  be  much  in  prayer.  Slirely  such  are  the  heirs  of  Glory, 
and  this  is  their  way  to  it. 

Unanimity  of  Mind  in  regard  to  Religion. 

1.  It  is  not  a  careless  indifferency  concerning  those  things. 
Not  to  be  troubled  about  them  at  all,  nor  to  make  any  judgment 
concerning  them,  this  is  not  a  loving  agreement,  arising  from  one- 
ness of  spirit,  but  a  dead  stupidity,  arguing  a  total  spiritlessness. 
As  the  agreement  of  a  number  of  dead  bodies  together,  which 
indeed  do  not  strive  and  contest,  that  is,  they  move  not  at  all, 
because  they  live  not ;  so  that  concord  in  things  of  religion,  which 
is  a  riot  considering  them,  nor  acting  of  the  mind  about  them,  is 
the  fruit  and  sign  either  of  gross  ignorance,  or  of  irreligion.  They 
who  are  wholly  ignorant  of  spiritual  things,  are  content  you  de- 
termine and  impose  upon  them  what  you  will ;  as  in  the  dark, 
there  is  no  difference  nor  choice  of  colors,  they  are  all  one.  But, 
2.,  which  is  worse,  in  some  this  peaceableness  about  religion 
arises  from  an  universal  unbelief  and  disaffection;  arid  that  some- 
times comes  of  the  much  search  and  knowledge  of  debates  and 
controversies  in  religion.  Men  having  so  many  disputes  about 
religion  in  their  heads,  and  no  life  of  religion  in  their  hearts,  fall 
into  a  conceit  that  all  is  but  juggling,  and  that  the  easiest  way  is, 
to  believe  nothing;  and  these  agree  with  any, or  rather  with  none. 
Sometimes  it  is  from  a  profane  supercilious  disdain  of  all  these 
things ;  and  many  there  be  among  these  of  Gallio's  temper,  who 
care  for  none  of  these  things,  and  who  account  all  questions  in 
-religion,  as  he  did,  but  matter  of  words  and  names.  And  by  this 
all  religions  may  agree  together.  But  that  were  not  a  natural 
union  produced  by  the  active  heat  of  the  spirit,  but  a  confusion 
rather,  arising  from  the  want  of  it ;  not  a  knitting  together,  but  a 
freezing  together,  as  cold  congregates  all  bodies,  how  heteroge- 
neous soever,  sticks,  stones,  and  water ;  but  heat  makes  first  a 
separation  of  different  things,  and  then  unites  those  that  are  of 
the  same  nature. 

And  to  one  or  other  of  these  two  is  reducible  much  of  the 
common  quietness  of  people's  minds  about  religion.  All  that  im- 
plicit Romish  agreement  which  they  boast  of,  what  is  it,  but  a 


COMMENTARY    ON    PETER.  205 

brutish  ignorance  of  spiritual  things,  authorized  and  recommend- 
ed for  that  very  purpose?  And  amongst  the  learned  of  them, 
there  are  as  many  idle  differences  and  disputes  as  amongst  any. 
It  is  an  easy  way,  indeed,  to  agree,  if  all  will  put  out  their  eyes, 
and  follow  the  blind  guiding  of  their  judge  of  controversies. 
This  is  their  great  device  for  peace,  to  let  the  Pope  determine  all. 
If  all  will  resolve  to  be  cozened  by  him,  he  will  agree  them  all. 
As  if  the  consciences  of  men  should  only  find  peace  by  being 
led  by  the  nose  at  one  man's  pleasure  !  A  way  the  Apostle  Paul 
clearly  renounces  :  Not  for  that  we  have  dominion  over  your  faith , 
but  are  helpers  of  your  joy  ;  for  by  faith  ye  stand.  2  Cor.  i.  24. 

And  though  we  have  escaped  this,  yet  much  of  our  common 
union  of  minds,  I  fear,  proceeds  from  no  other  than  the  afore- 
mentioned causes,  want  of  knowledge,  and  want  of  affection  to 
religion.  You  that  boast  you  live  conformably  to  the  appoint- 
ments of  the  Church,  and  that  no  one  hears  of  your  noise,  we 
may  thank  the  ignorance  of  your  minds  for  that  kind  of  quiet- 
ness. But  the  unanimity  here  required,  is  another  thing ;  and 
before  I  unfold  it,  1  shall  premise  this, — That  although  it  be  very 
difficult,  and  it  may  be  impossible,  to  determine  what  things  are 
alone  fundamental  in  religion,  under  the  notion  of  difference,  in- 
tended by  that  word,  yet  it  is  undoubted,  that  there  be  some 
truths  more  absolutely  necessary,  and  therefore  accordingly  more 
clearly  revealed  than  some  others  ;  there  are  great  things  of  the 
Law,  and  so  of  the  Gospel.  And  though  no  part  of  Divine  truth 
once  fully  cleared,  ought  to  be  slighted,  yet  there  are  things  that 
may  be  true,  and  still  are  but  of  less  importance,  and  of  less  evi- 
dence than  others ;  and  this  difference  is  wisely  to  be  considered 
by  Christians,  for  the  interest  of  this  agreement  of  minds,  here 
recommended.  And  concerning  it  we  may  safely  conclude, 

1.  That  Christians  ought  to  have  a  clear  and  unanimous  be- 
lief of  the  mysteries  and  principles  of  faith  ;  to  agree  in  those 
without  controversy.     2.  They  ought  to  be  diligent  in   the  re- 
search of  truth  in  all  things  that  concern  faith  and  religion  ;  and 
withal  to  use  all  due  means  for  the  fullest  consent  and  agreement 
in  them  all,  that  possibly  can   be   attained.     3.  Perfect  and   uni- 
versal consent  in  all,  after  all  industry   bestowed  on  it,  for  any 
thing  we  know,  is  not  here  attainable,  neither  betwixt  all  church- 
es, nor  all  persons  in  one  and   the  same   church  ;  and  therefore, 
though  church-meetings  and  synods,  as  the  fittest  and  most  effect- 
ual way  to  this  unity,  should  endeavor  to  bring  the  church  to  the 
fullest  agreement  that  may  be,  yet  they  sho\ild   beware  lest  the 
straining  it  too  high  in  all  things,  rather  break  it,  and  an  over  dil- 
igence in  appointing  uniformities,  remove  them  further   from  it. 
Leaving  a  latitude  and   indifferency  in  things  capable  of  it,  is 
often  a  stronger  preserver  of  peace  and  unity.     But  this  by  the 
way.     We  will  rather  give  some  few  rules  that  may  be  of  use  to 
18 


206  LEIGHTON'S  SELECT  WORKS. 

every  particular  Christian,  toward  this  common  Christian  good  of 
Unity  of  Mind. 

1st.  Beware  of  two  extremes,  which  often  cause  divisions,  cap- 
tivity to  custom,  on  the  one  hand,  and  affectation  of  novelty  on 
the  other. 

%dly,  Labor  for  a  staid  mind,  that  will  not  be  tossed  with  every 
wind  of  doctrine,  or  appearance  of  reason,  as  some  who,  like 
vanes,  are  easily  blown  to  any  side  with  mistakes  of  the  Scrip- 
tures, either  arising  in  their  own  minds,  or  suggested  by  others. 

3dly,  In  unclear  and  doubtful  things,  be  not  pertinacious,  as 
the  weakest  minds  are  readiest  to  be  upon  seeming  reason,  which, 
when  tried,  will  possibly  fall  to  nothing;  yet  they  are  most  assur- 
ed, and  cannot  suffer  a  different  thought  in  any  from  their  own. 
There  is  naturally  this  Popcness  in  every  man's  mind,  and  most 
1  say,  in  the  shallowest ;  a  kind  of  fancied  infallibility  in  them- 
selves, which  makes  them  contentious,  (contrary  to  the  Apostle's 
rule,  Phil.  ii.  3,  Let  nothing  be  done  through  strife  or  vainglory,) 
and  as  earnest  upon  differing  in  the  smallest  punctilio,  as  in  a  high 
article  of  faith.  Stronger  spirits  are  usually  more  patient  of  con- 
tradiction, and  less  violent,  especially  in  doubtful  things;  and  they 
who  see  furthest,  are  least  peremptory  in  their  determinations, 
The  Apostle  in  his  second  Epistle  to  Timothy,  hath  a  word,  the 
spirit  of  a  sound  mind :  i.t  is  a  good,  sound  constitution  of  mind, 
not  to  feel  every  blast,  either  of  seeming  reason  to  be  taken  with 
it,  or  of  cross  opinion  to  be  offended  at  it. 

4:thly,  Join  that  which  is  there,  the  spirit  of  love,  in  this  par- 
ticular:  not  at  all  abating  affection  for  every  light  difference. 
And  this  the  most  are  a  little  to  blame  in  ;  whereas  the  abundance 
of  that  should  rather  fill  up  the  gap  of  these  petty  disagreements, 
that  they  do  not  appear,  nor  be  at  all  sensibly  to  be  found.  No 
more  disaffection  ought  to  follow  this,  than  the  difference  of  our 
faces  and  complexions,  or  feature  of  body,  which  cannot  be 
found  in  any  two  alike  in  all  things. 

And  these  things  would  be  of  easier  persuasion,  if  we  consid- 
ered, 1.  How  supple  and  flexible  a  thing  human  reason  is,  and 
therefore  not  lightly  to  be  trusted  to,  especially  in  Divine  things  ; 
for  here,  we  know  but  in  part.  1  Cor.  xiii.  9.  2.  The  small  im- 
portance of  some  things  that  have  bred  much  noise  and  dissen- 
sion in  the  world,  as  the  Apostle  speaks  of  the  tongue,  How  little 
a  spark,  how  great  a  jire  will  it  kindle ;  James  iii.  5.  And  a 
great  many  of  those  debates  which  cost  men  so  much  pains  and 
time,  are  as  far  fionr  clear  decision,  as  when  they  began,  and  are 
possibly  of  so  little  moment,  that  if  they  were  ended,  their  prophet 
would  not  quit  the  cost.  3.  Consider  the  strength  of  Christian 
charity,  which,  if  it  dwelt  much  in  our  hearts,  would  preserve 
this  union  of  mind  amidst  very  many  different  thoughts,  such  as 
they  may  be,  and  would  teach  us  that  excellent  lesson  the  Apos- 


COMMENTARY    ON    PETER.  207 

tie  gives  to  this  purpose,  Phil.  iii.  15 :  Let  us  therefore,  as  many 
as  be  perfect,  be  thus  minded :  and  if  in  anything  ye  be  otherwise 
minded,  God  shall  reveal  even  this  unto  you.  Nevertheless,  whereto 
we  have  already  attained,  let  us  walk  by  the  same  rule,  let  us  mind 
the  same  thing.  Let  us  follow  our  Lord  unanimously,  in  what 
He  hath  clearly  manifested  to  us,  and  given  us  with  one  consent 
to  embrace  ;  as  the  spheres,  notwithstanding  each  one  hath  its 
particular  motion,  yet  all  are  wheeled  about  together  with  the  first. 
And  this  leads  us  to  consider  the  further  extent  of  this  word, 
to  agree  in  heart  and  in  conversation,  walking  by  the  rule  of  those 
undoubted  truths  we  have  received.  And  in  this  I  shall  recom- 
mend these  two  things  to  you  : — 

1.  In  the  defence  of  the  Truth,  as  the  Lord  shall  call  us,  let  us 
be  of  one  mind,  and  all  as  one  man.     Satan  acts  by  that  maxim, 
and  all  his   followers  have  it,  Divide  and  conquer;  and  therefore 
let  us  hold  that  counter-maxim,  Union  invincible. 

2.  In  the  practice  of  that  Truth,  agree  as  one.     Let  your  con- 
versation be  uniform,  by  being  squared  to  that  one  rule,  and  in  all 
spiritual  exercises  join  as  one  ;  be  of  one  heart  and  mind.     Would 
not  our  public  worship,  think  you,  prove  much   more  both  com- 
fortable and  profitable,  if  our   hearts  met  in  it  as  one,  so  that  we 
would  say  of  our  hearing  the  word,  as  he,  Acts  x.  33,  We  are  all 
here  present  before  God,  to  hear  all  things  that  are  commanded  of 
God? — if  our  prayers  ascended  up  as  one  pillar  of  incense  to  the 
Throne  of  grace ;  if  they  besieged  it,  as  an  army,  stipato  a^mim 
Deum  obsidentes,  as  Tertullian  speaks,  aii  surrounding  it  together 
to  obtain  favor  for  ourselves  and  the  Church  ?   This  is  much  with 
God,  the  consent  of  hearts  petitioning.     Fama  cst  junctas  fortius 
ire  preces :  It  is  believed  that  united   prayers  ascend  with  greater 
efficacy.     So  says  our  Saviour,  Matt,  xviii.  20 :     Where  two  or 
three  are  gathered— not  their  bodies  within  the  same  walls  only, 
for  so  they  are  but  so  many  carcasses  tumbled  together,  and  the 
promise  of  His  being  amongst  us,  is   not  made  to  that,  for  He  is 
the  God  of  the  living  and  not  of  the  dead,  Matt.  xxii.  32 ;  it  is 
the  spirit  of  darkness  that  abides  amongst  the  tombs  and  graves ; 
but— gathered  in  my  name,  one  in  that  one  holy  name,written  upon 
their  hearts,  and  uniting  them,  and  so  thence  expressed  in  their 
joint  services  and  invocations.     So  He  says  there  of  them  who 
agree  upon  anything  they  shall  as*,  if  all  their  hearts  present  and 
hold  it  up  together,  if  they  make  one  cry  or  song  of  it,  that  har- 
mony of  their  hearts  shall   be  sweet  in  the  Lord's  ears,  and  shall 
draw  a  gracious  answer  out  of  His  hand  :  if  ye  agree,  your  joint 
petitions  shall  be  as  it  were  an  arrest  or  decree  that  shall  stand  in 
Heaven  :  it  shcdl  be  done  for  them  of  my  Father  which  is  in  Hea- 
ven.    But  alas  !  where  is  our  agreement?     The  greater  number 
of  hearts  say  nothing,  and  others  speak  with  such  wavering  and 
such  a  jarring  harsh  noise,  being  out  of  tune,  earthly,  too  low  set, 


208  LEIGHTON'S  SELECT  WORKS. 

that  they  spoil  all,  and  disappoint  the  answers.  Were  the  censer 
filled  with  those  united  prayers  heaven-wards,  it  would  be  filled 
with  fire  earth-wards  against  the  enemies  of  the  Church. 

And  in  your  private  society,  seek  unanimously  your  own  and 
each  other's  spiritual  good  ;  not  only  agreeing  in  your  affairs  and 
civil^  converse,  but  having  one  heart  and  mind  as  Christians.  To 
eat  and  drink  together,  if  you  do  no  more,  is  such  society  as 
beasts  may  have :  to  do  these  in  the  excess,  to  eat  and  drink  in- 
temperately  together,  is  a  society  worse  than  that  of  beasts  and 
below  them.  To  discourse  together  of  civil  business,  is  to  con- 
verse as  men ;  but  the  peculiar  converse  of  Christians  in  that  no- 
tion, as  born  again  to  immortality,  an  unfading  inheritance  above, 
is  to  further  one  another  towards  that,  to  put  one  another  in  mind 
of  Heaven  and  Heavenly  things.  And  it  is  strange  that  men 
who  profess  to  be  Christians,  when  they  meet,  either  fill  one  an- 
other's ears  with  lies  and  profane  speeches,  or  with  vanities  and 
trifles,  or,  at  the  best,  with  the  affairs  of  the  earth,  and  not  a  word 
of  those  things  that  should  most  possess  the  heart,  and  where  the 
mind  should  be  most  set,  but  are  ready  to  reproach  and  taunt  any 
such  thing  in  others.  What !  are  you  ashamed  of  Christ  and  reli- 
gion ?  Why  do  you  profess  it  then  1  Is  there  such  a  thing,  think  ye, 
as  the  communing  of  saints  ?  If  not,  why  say  you  believe  it  1  It 
is  a  truth,  think  of  it  as  you  will.  The  public  ministry  will  profit 
little  anywhere,  where  a  people  or  some  part  of  them,  are  not  thus 
one,  and  do  not  live  together  as  of  one  mind,  and  use  diligently 
all  due  means  of  edifying  one  another  in  their  holy  faith.  How 
much  of  the  primitive  Christians'  praise  and  profit  is  .involved  in 
the  word,  They  were  together  with  one  accord,  with  one  mind  :  and 
so  they  grew  ;  the  Lord  added  to  the  church.  Acts  ii.  1,  44,  47. 

Christian  Sympathy. 

This  makes  a  Christian  rejoice  in  the  welfare  and  good  of  an- 
other, as  if  it  were  his  own,  and  feel  their  griefs  and  distresses, 
as  if  himself  were  really  a  sharer  in  them  ;  for  the  word  compre- 
hends all  feeling  together,  feeling  of  joy  as  well  as  grief.  Heb. 
xiii.  3  ;  1  Cor.  xii.  26.  And  always,  where  there  is  most  of  grace 
and  of  the  Spirit  of  Jesus  Christ,  there  is  most  of  this  sympathy. 
The  Apostle  St.  Paul,  as  he  was  eminent  in  all  grace,  had  a  large 
portion  of  this.  2  Cor.  xi  29.  And  if  this  ought  to  be  in  refer- 
ence to  their  outward  condition,  much  more  in  spiritual  things 
there  should  be  rejoicing  at  the  increases  and  flourishing  of  grace 
in  others.  That  base  envy  which  dwells  in  the  hearts  of  rotten 
hypocrites,  who  would  have  all  engrossed  to  themselves,  argues 
that  they  move  not  further  than  the  compass  of  self;  that  the  pure 
love  of  God,  and  the  sincere  love  of  their  brethren  flowing  from 
it,  are  not  in  them.  But  when  the  heart  can  unfeignedly  rejoice 


COMMENTARY    ON    PETER.  209 

in  the  Lord's  bounty  to  others,  and  the  lustre  of  grace  in  others, 
far  outshining  their  own,  truly  it  is  an  evidence  that  what  grace 
such  a  one  hath,  is  upright  and  good,  and  that  the  Jaw  of  love  is 
engraven  on  his  heart.  And  where  that  is,  there  will  be  likewise, 
on  the  other  side,  a  compassionate  tender  sense  of  the  infirmities 
and  frailties  of  their  brethren  ;  whereas  some  account  it  a  sign  of 
much  advancement  and  spiritual  proficiency,  to  be  able  to  sit  in 
judgment  upon  the  qualifications  and  actions  of  others,  and  to 
lavish  out  severe  censures  round  about  them  :  to  sentence  one 
weak  and  of  poor  abilities,  and  another  proud  and  lofty,  and  a 
third  covetous,  fyc. ;  and  thus  to  go  on  in  a  censor-like  magiste- 
rial strain.  But  it  were  truly  an  evidence  of  more  grace,  not  to 
get  upon  the  bench  to  judge  them,  but  to  sit  down  rather  and 
mourn  for  them,  when  they  are  manifestly  and  really  faulty,  and 
as  for  their  ordinary  infirmities,  to  consider  and  bear  them. 
These  are  the  characters  we  find  in  the  Scriptures,  of  stronger 
Christians,  Rom.  xv.  1  ;  Gal.  vi.  1.  This  holy  and  humble  sym- 
pathy argues  indeed  a  strong  Christian.  Nil  tarn  spiritualem  vir* 
urn  indicat,  quam  peccati  alieni  tractatio  :  Nothing  truly  shows  a 
spiritual  man  so  much,  as  the  dealing  with  another  man's  sin.  Far 
will  he  be  from  the  ordinary  way  of  insulting  and  trampling  upon 
the  weak,  or  using  rigor  and  bitterness,  even  against  some  gross 
falls  of  a  Christian:  but  will  rather  vent  his  compassion  in  tears, 
than  his  passion  in  fiery  railings ;  will  bewail  the  frailty  of  man, 
and  our  dangerous  condition  in  this  life,  amidst  so  many  snares 
and  temptations,  and  such  strong  and  subtle  enemies. 

As  tins  sympathy  works  towards  particular  Christians  in  their 
several  conditions,  so,  by  the  same  reason,  it  acts,  and  that  more 
eminently,  towards  the  Church,  and  the  public  affairs  that  con- 
cern its  good.  And  this,  we  find,  hath  breathed  forth  from  the 
hearts  of  the  saints  in  former  times,  in  so  many  pathetical  com- 
plaints and  prayers  for  Zion.  Thus  David  in  his  saddest  times, 
when  he  might  seem  most  dispensable  to  forget  other  things,  and 
be  wholly  taken  up  with  lamenting  his  own  fall,  yet,  even  there, 
he  leaves  not  out  the  Church,  Psal.  li.  17.  In  thy  good  pleasure,  do 
good  to  Zion.  And  though  his  heart  was  broken  all  to  pieces, 
yet  the  very  pieces  cry  no  less  for  the  building  of  Jerusalem's  wall, 
than  for  the  binding  up  and  healing  of  itself.  And  in  that  cxxiid 
Psalm,  which  seems  to  be  the  expression  of  his  joy  on  being  exalt- 
ed to  the  throne  and  sitting  peaceably  on  it,  yet  he  still  thus  prays 
for  the  peace  of  Jerusalem.  And  the  penman  of  the  cxxxviiith 
Psalm,  makes  it  an  execrable  oversight  to  forget  Jerusalem,  or  to 
remember  it  coldly  or  secondarily :  no  less  will  serve  him  than  to 
prefer  it  to  his  chief  joy.  Whatsoever  else  is  top  or  head  of  his 
joy,  (as  the  word  is,)  Jerusalem's  welfare  shall  be  its  crown,  shall 
be  set  above  it.  And  the  prophet  whoever  it  was,  that  wrote  that 
ciid  Psalm,  and  in  it  poured  out  that  prayer  from  an  afflicted  souL 
•18 


210  LEIGHTON'S  SELECT  WORKS. 

comforts  himself  in  this,  that  Zion  shall  be  favored.  My  days 
are  like  a  shadow  that  declineth,  and  I  am  withered  like  grass,  but 
it  matters  not  what  becomes  of  me ;  let  me  languish  and  wither 
away,  provided  Zion  flourish  ;  though  I  feel  nothing  but  pains  and 
troubles,  yet,  Thou  wilt  arise  and  shew  mercy  to  Zion :  I  am  con- 
tent :  that  satisfies  me. 

But  where  is  now  this  spirit  of  high  sympathy  with  the  Church  ? 
Surely,  if  there  were  any  remains  of  it  in  us,  it  is  now  a  fit  time  to 
exert  it.  If  we  be  not  altogether  dead,  surely  we  shall  be  stir- 
red with  the  voice  of  those  late  strokes  of  God's  hand,  and  be  driv- 
en to  more  humble  and  earnest  prayer  by  it.  When  will  men 
change  their  poor,  base  grumblings  about  their  private  concerns, 
Oh !  what  shall  1  do  ?  Sfc.,  into  strong  cries  for  the  Church  of 
God,  and  the  public  deliverance  of  all  these  kingdoms  from  the 
raging  sword?  But  vile  selfishness  undoes  us,  the  most  looking 
no  further.  If  themselves  and  theirs  tnight  be  secured,  how 
many  would  regard  little  what  became  of  the  rest !  As  one  said, 
When  lam  dead  let  the  world' be  fired.  But  the  Christian  mind 
is  of  a  larger  sphere,  looks  not  only  upon  more  than  itself  in  pres- 
ent, but  even  to  after  times  and  ages,  and  can  rejoice  in  the 
good  to  come,  when  itself  shall  not  be  here  to  partake  of  it :  it 
is  more  dilated,  and  liker  unto  God,  and  to  our  Head,  Jesus 
Christ.  The  Lord,  says  the  Prophet,  (Isa.  Ixiii.  9)  in  all  his  peo- 
ple's affliction,  was  afflicted  himself.  And  Jesus  Christ  accounts 
the  sufferings  of  His  body,  the  Church,  His  own  :  Saul,  Saul, 
why  persecutest  thou  me  ?  Acts  ix.  4.  The  heel  was  trod  upon 
on  earth,  and  the  Head  crieth  from  Heaven,  as  sensible  of  it. 
And  this  in  all  our  evils,  especially  our  spiritual  griefs,  is  a  high 
point  of  comfort  to  us,  that  our  Lord  Jesus  is  not  insensible  of 
them.  This  emboldens  us  to  complain  ourselves,  and  to  put  in 
our  petitions  for  help  to  the  throne  of  Grace  through  his  hand, 
knowing  that  when  He  presents  them,  He  will  speak  his  own 
sense  of  our  condition,  and  move  for  us  as  it  were  for  Himself,  as 
we  have  it  sweetly  expressed,  Heb.  iv.  15,  16.  Now,  as  it  is  our 
comfort,  so  it  is  our  pattern. 

Love  as  brethren.]  Hence  springs  this  feeling  we  speak  of: 
love  is  the  cause  of  union,  and  union  the  cause  of  sympathy,  and 
of  that  unanimity  mentioned  before.  They  who  have  the  same 
spirit  uniting  and  animating  them,  cannot  but  have  the  same  mind 
and  the  same  feelings.  And  this  spirit  is  derived  from  that 
Head,  Christ,  in  whom  Christians  live,  and  move,  and  have  their 
being,  their  new  and  excellent  being,  and  so,  living  in  Him,  they 
love  Him,  and  are  one  in  Him  :  they  are  brethren,  as  here  the 
word  is  ;  their  fraternity  holds  in  Him.  He  is  the  head  of  it,  the 
first  born  among  many  brethren,  Rom.  viii.  29.  Men  are  breth- 
ren in  two  natural  respects,  their  bodies  are  of  the  same  earth, 
and  their  souls  breathed  from  the  same  God  ;  but  this  third  fra- 


COMMENTARY    ON    PETER  211 

lernity  which  is  founded  in  Christ,  is  far  more  excellent  and  more 
firm  than  the  other  two;  for  being  one  in  Him,  they  have  there 
taken  in  the  other  two,  inasmuch  as  in  Him  is  our  whole  nature : 
He  is  the  man  Christ  Jesus.  But  to  the  advantage,  and  it  is  an 
infinite  one  of  being  one  in  Him,  we  are  united  to  the  Divine  na- 
ture in  Him,  who  is  God  blessed  forever,  Rom.  ix.  5;  and  this  is 
the  highest,  certainly,  and  the  strongest  union  that  can  be  imag- 
ined. Now  this  is  a  great  mystery,  indeed,  as  the  Apostle  says, 
Eph.  v.  32,  speaking  of  this  same  point,  the  union  of  Christ  and  his 
Church,  whence  their  union  and  communion  one  with  another, 
who  make  up  that  body,  the  Church,  is  derived.  In  Christ  ev- 
ery believer  is  born  of  God,  is  His  son  ;  and  so,  they  are  not  only 
brethren,  one  with  another,  who  are  so  born,  but  Christ  himself 
owns  them  as  his  brethren  ;  Both  he  who  sanctifies,  and  they  who 
are  sanctified,  are  all  of  one,  for  which  cause  he  is  not  ashamed  to 
call  them  brethren.  Heb.  ii.  11. 

Sin  broke  all  to  pieces,  man  from  God,  and  men  from  one 
another.  Christ's  work  in  the  world  was,  union.  To  make  up 
these  breaches  He  came  down,  and  began  the  union  which  was 
his  work,  in  the  wonderful  union  made  in  his  person  that  was  to 
work  it,  making  God  and  man  one.  And  as  the  nature  of  man 
was  reconciled,  so,  by  what  He  performed,  the  persons  of  men 
are  united  to  God.  Faith  makes  them  one  with  Christ,  and  he 
makes  them  one  with  the  Father,  and  hence  results  this  oneness 
amongst  themselves :  concentring  and  meeting  in  Jesus  Christ, 
and  in  the  father  through  Him,  they  are  made  one  together, 
And  that  this  was  His  great  work,  we  may  read  in  His  prayer, 
John  xvii.,  where  it  is  the  burden  and  main  strain,  the  great  re- 
quest He  so  reiterates,  That  they  may  be  one,  as  we  are  one,  ver. 
11.  A  high  comparison,  such  as  man  durst  not  name,  but  after 
Him  who  so  warrants  us !  And  again,  ver.  21,  That  they  all  may 
be  one,  as  Thou,  Father,  art  in  me,  and  I  in  thee,  that  they  also 
may  be  one  in  us. 

So  that  certainly,  where  this  exists,  it  is  the  ground-work  of 
another  kind  of  friendship  and  love  than  the  world  is  acquainted 
with,  or  is  able  to  judge  of,  and  hath  more  worth  in  one  drachm 
of  it,  than  all  the  quintessence  of  civil  or  natural  affection  can 
amount  to.  The  friendships  of  the  world,  the  best  of  them,  are 
but  tied  with  chains  of  glass ;  but  this  fraternal  love  of  Chris- 
tians is  a  golden  chain,  both  more  precious,  and  more  strong  and 
lasting  :  the  others  are  worthless  and  brittle. 

The  Christian  owes  and  pays  a  general  charity  and  good  will 
to  all ;  but  peculiar  and  intimate  friendship  he  cannot  have,  ex* 
cept  with  such  as  come  within  the  compass  of  this  fraternal  love, 
which,  after  a  special  manner,  flows  from  God,  and  returns  to 
Him,  and  abides  in  Him,  and  shall  remain  unto  eternity. 

Where  this  love  is  and  abounds,  it  will  banish  far  away  all  those 


212  LEIGHTON'S  SELECT  WORKS. 

dissensions  and  bitternesses,  and  those  frivolous  mistakings  which 
are  so  frequent  among  most  persons.  It  will  teach  men  wisely 
and  gently  to  admonish  one  another,  where  it  is  needful ;  but  fur- 
ther than  that,  it  will  pass  by  many  offences  and  failings,  it  will 
cover  a  multitude  of  sins,  and  will  very  much  sweeten  society, 
making  it  truly  profitable;  therefore  the  Psalmist  calls  it  both 
good  and  pleasant,  that  brethren  dwell  together  in  unity  :  it  per- 
fumes all,  as  the  precious  ointment  upon  the  head  of  Aaron. 
Psalm  cxxxiii.  2,  3. 

But  many  who  are  called  Christians,  are  not  indeed  of  this 
brotherhood,  and  therefore,  no  wonder  they  know  not  what  this 
love  means,  but  are  either  of  restless,  unquiet  spirits,  biting  and 
devouring  one  another,  as  the  Apostle  speaks,  or  at  the  best,  only 
civilly  smooth  and  peaceable  in  their  carriage,  rather  scorners  than 
partakers  of  this  spiritual  love  and  fraternity.  These  are  stran- 
gers to  Christ,  not  brought  into  acquaintance  and  union  with  Him, 
and  therefore  void  of  the  life  of  grace,  and  the  fruits  of  it,  whereof 
this  is  a  chief  one.  Oh  !  how  few  amongst  multitudes  that  throng 
in  as  we  do  here  together,  are  indeed  partakers  of  the  glorious 
liberty  of  the  sons  of  God,  or  ambitious  of  that  high  and  happy 
estate ! 

Christian  Courteousness. 

The  former  relates  to  the  afflictions  of  others,  this  to  our-whole 
carriage  with  them  in  any  condition.  And  yet,  ttere  is  a  partic- 
ular regard  to  be  paid  to  it  in  communicating  good,  in  supplying 
their  wants,  or  comforting  them  that  are  distressed ;  that  it  be  not 
done,  or  rather,  I  may  say,  undone  in  doing,  with  such  supercili- 
ous roughness,  venting  itself  either  in  looks  or  words,  or  any  way, 
as  sours  it,  and  destroys  the  very  being  of  a.  benefit,  and  turns  it 
rather  into  an  injury.  And  generally,  the  whole  conversation  of 
men  is  made  unpleasant  by  cynical  harshness  and  disdain. 

This  Courteousness  which  the  Apostle  recommends,  is  contrary 
to  that  evil,  not  only,  in  the  surface  and  outward  behavior :  no  ; 
religion  doth  not  prescribe,  nor  is  satisfied  with  such  courtesy  as 
goes  no  deeper  than  words  and  gestures,  which  sometimes  is  most 
contrary  to  that  singleness  which  religion  owns.  These  are  the 
upper  garments  of  malice ;  saluting  him  aloud  in  the  morning, 
whom  they  are  undermining  all  the  day.  Or  sometimes,  though 
more  innocent,  yet  it  may  be  troublesome,  merely  by  the  vain  af- 
fectation and  excess  of  it.  Even  this  becomes  riot  a  wise  man, 
much  less  a  Christian.  An  overstudy  or  acting  of  that,  is  a  token 
of  emptiness,  and  is  below  a  solid  mind.  Though  Christiana 
know  such  things,  and  could  out-do  the  studiers  of  it,  yet  they 
(as  it  indeed  deserves)  do  despise  it.  Nor  is  it  that  graver  and 
wiser  way  of  external  plausible  deportment,  that  answers  fully  this 


COMMENTARY    ON    PETER.  213 

word  ;  it  is  the  outer-half  indeed,  but  the  thing  is  a  radical  sweet- 
ness in  the  temper  of  the  mind,  that  spreads  itself  into  a  man's 
words  and  actions;  and  this  not  merely  natural,  a  gentle,  kind 
disposition,  (which  is  indeed  a  natural  advantage  that  some  have,) 
but  this  is  spiritual,  anew  nature  descended  from  heaven,  and  so, 
in  its  original  and  kind,  far  excelling  the  other ;  it  supplies  it 
where  it  is  not  in  nature,  and  doth  not  only  increase  it  where  it 
is,  but  elevates  it  above  itself,  renews  it,  and  sets  a  more  excellent 
stamp  upon  it.  Religion  is  in  this  mistaken  sometimes,  in  that 
men  think  it  imprints  an  unkindly  roughness  and  austerity  upon 
the  mind  and  carriage.  It  doth  indeed  bar  and  banish  all  vanity 
and  lightness,  and  all  compliance  and  easy  partaking  with  sin. 
Religion  strains,  and  quite  breaks  that  point  of  false  and  injurious 
courtesy,  to  suffer  thy  brother's  soul  to  run  the  hazard  of  perish- 
ing, and  to  share  in  his  guiltiness,  by  not  admonishing  him  after 
that  seasonable,  and  prudent,  arid  gentle  manner  (for  that  indeed 
should  be  studied)  which  becomes  thee  as  a  Christian,  and  that 
particular  respective  manner  which  becomes  thy  station.  These 
things  rightly  qualifying  it,  it  doth  no  wrong  to  good  manners  and 
the  courtesy  here  enjoined,  but  is  truly  a  part  of  it,  by  due  admo- 
nitions and  reproofs  to  seek  to  reclaim  a  sinner ;  for  it  were  the 
the  worst  unkindness  not  to  do  it.  Thou  shalt  not  hate  thy  broth- 
er, tliou  shalt  in  any  wise  rebuke  thy  brother,  and  not  suffer  sin 
upon  him.  Lcvit.  xix.  17. 

But  that  which  is  true  lovingness  of  heart  and  carriage,  religion 
doth  not  only  in  no  way  prejudice,  but  you  see  requires  it  in  the 
rule,  and  where  it  is  wrought  in  the  heart,  works  and  causes  it 
there  :  fetches  out  that  crookedness  and  harshness  which  are  oth- 
erwise invincible  in  some  humors :  Emollit  mores,  nee  sinit  essc 
feros;  Makes  the  wolf  dwell  with  the  lamb.  This,  Christians 
should  study,  and  belie  the  prejudices  which  the  world  take  up 
against  the  power  of  godliness ;  they  should  study  to  be  inwardly 
so  minded,  and  of  such  outward  behavior,  as  becomes  that  Spirit 
of  Grace  which  dwells  in  them,  endeavoring  to  gain  those  that 
are  without,  by  their  kind,  obliging  conversation. 

.In  some  copies,  it  is  Humble;  and  indeed,  as  this  is  excellent 
in  itself,  and  a  chief  characteristic  of  a  Christian,  it  agrees  well 
with  all  those  mentioned,  and  carries  along  with  it  this  inward 
and  real,  not  acted,  courteousness.  Not  to  insist  on  it  now,  it 
gains  at  ail  hands,  with  God  and  with  men ;  receives  much  grace 
from  God,  and  kills  envy,  and  commands  respect  and  good  will 
from  men. 

Those  showers  of  grace  that  slide  off  from  the  lofty  mountains, 
rest  on  the  valleys,  and  make  them  fruitful.  He  giveth  grace  to 
the  lowly,  loves  to  bestow  it  where  there  is  most  room  to  receive 
it,  and  most  return  of  ingenuous  and  entire  praises  upon  the  re- 
ceipt, and  such  is  the  humble  heart.  And  truly,  as  much  humil- 
ity gains  much  grace,  so  it  grows  by  it. 


214  LEIGHTON'S  SELECT  WORKS. 

It  is  one  of  the  world's  reproaches  against  those  who  go  beyond 
their  size  in  religion,  that  they  are  proud  and  self-conceited. 
Christians,  beware  there  be  nothing  in  you  justifying  this.  Sure- 
ly they  who  have  most  true  grace,  are  least  guilty  of  this.  Com- 
mon knowledge  and  gifts  may  puff  up,  but  grace  does  not. 

He  whom  the  Lord  loads  most  with  his  richest  gifts,  stoops  low- 
est, as  pressed  down  with  the  weight  of  them.  lilt  est  qui  super - 
bire  nescit,  cui  Dem  ostendit  misericordiam  suam  :  The  free  love 
of  God  humbles  that  heart  most  to  which  it  is  most  manifested. 

And  towards  men,  humility  graces  all  grace  and  all  gifts  :  it 
glorifies  God,  and  teaches  others  so  to  do.  It  is  conservatrix  vir- 
tutum,  the  preserver  of  graces.  Sometimes  it  seems  to  wrong 
them  by  hiding  them  ;  but  indeed,  it  is  their  safety.  Hezekiah 
by  a  vain  showing  of  his  jewels  and  treasures,  forfeited  them  all : 
Prodendo  perdidit. 

Genuine  upright  Goodness. 

It  cannot  be  genuine  upright  goodness  that  hath  its  depend- 
ence upon  the  goodness  of  others  who  are  about  us  :  as  they 
say  of  the  vain-glorious  man,  his  virtue  lieth  in  the  beholder's  eye. 
If  thy  meekness  and  charity  be  such  as  lieth  in  the  good  and  mild 
carriage  of  others  towards  thee,  in  their  hands  and  tongues,  thou 
art  not  owner  of  it  intrinsically.  Such  quiet  and  calm,  if  none 
provoke  thee,  is  but  an  accidental,  uncertain  cessation  of  thy 
turbulent  spirit  unstirred  ;  but  move  it,  and  it  exerts  itself  accord- 
ing to  its  nature,  sending  up  that  mud  which  lay  at  the  bottom  ; 
whereas  true  grace  doth  then  most  manifest  what  it  is,  when  those 
things  which  are  most  contrary,  surround  and  assault  it ;  it  can- 
not correspond  and  hold  game  with  injuries  and  railings;  it  hath 
no  faculty  for  that,  for  answering  evil  with  evil.  A  tongue  inured 
to  graciousness,  and  mild  speeches,  and  blessings,  and  a  heart 
stored  so  within,  can  vent  no  other,  try  it  and  stir  it  as  you  will. 
A  Christian  acts  and  speaks,  not  according  to  what  others  are  to- 
wards him,  but  according  to  what  he  is  through  the  grace  and 
Spirit  of  God  in  him  ;  as  they  say,  Quicquid  recipitur,  recipitur 
ad  modum  redpientis  :  The  same  things  are  differently  received, 
and  work  differently,  according  to  the  nature  and  way  of  that 
which  receives  them.  A  little  spark  blows  up  one  of  a  sulphu- 
reous temper,  and  many  coals,  greater  injuries  and  reproaches,  are 
quenched  and  lose  their  force,  being  thrown  at  another  of  a  cool 
spirit,  as  the  original  expression  js,  Prov.  xvii.  27. 

They  who  have  malice,  and  bitterness,  and  cursings  within, 
though  these  sleep,  it  may  be,  yet,  awake  them  with  the  like,  and 
the  provision  comes  forth  out  of  the  abundance  of  the  heart:  give 
them  an  ill  word,  and  they  have  another,  or  two  for  one,  in  read- 
iness for  you,  So,  where  the  soul  is  furnished  with  spiritual 


COMMENTARY    ON    PETER.  215 

blessings,  their  blessings  come  forth,  even  in  answer  to  reproach- 
es and  indignities.  The  mouth  of  the  wise  is  a  tree  of  life,  says 
Solomon  (Prov.  x.  11)  ;  it  can  bear  no  other  fruit,  but  accor- 
ding to  its  kind,  and  the  nature  of  the  root.  An  honest,  spirit- 
ual heart,  pluck  at  it  who  will,  they  can  pull  no  other  fruit  than 
such  fruit.  Love  and  meekness  lodge  there,  and  therefore,  who- 
soever knocks,  these  make  the  answer. 

Let  the  world  account  it  a  despicable  simplicity,  seek  you  still 
more  of  that  dovelike  spirit,  the  spirit  of  meekness  and  blessing. 
It  is  a  poor  glory  to  vie  in  railings,  to  contest  in  that  faculty,  or 
in  any  kind  of  vindictive  returns  of  -evil  :  the  most  abject  crea- 
tures have  abundance  of  that  great  spirit,  as  foolish,  poor-spirited 
persons  account  it;  but  it  is  the  glory  of  man  to  pass  by  a 
transgression  (Prov.  xix.  11),  it  is  the  noblest  victory.  And  as 
we  mentioned,  the  Highest  Example,  God,  is  our  pattern  in  love 
and  compassions  :  we  are  well  warranted  to  endeavor  to  be  like 
Him  in  this.  Men  esteem  much  more  highly  some  other  virtues 
which  make  more  show,  and  trample  upon  these,  love,  and  com- 
passion, and  meekness.  But  though  these  violets  grow  low,  and 
are  of  a  dark  colour,  yet,  they  are  of  a  very  sweet  and  diffusive 
smell,  odoriferous  graces;  and  the  Lord  propounds  Himself  our 
example  in  them,  Matt.  v.  44  —  48.  To  love  them  that  hate  you, 
and  bless  them  that  curse  you,  is  to  be  truly  the  children  of  your 
Father,  your  Father  which  is  in  Heaven.  It  is  a  kind  of  perfection  : 
v.  48  :  Be  ye  therefore  perfect  even  as  your  Father  ichich  is  in 
Heaven  is  perfect.  He  makcth  his  sun  to  rise  on  the  evil  and  on  the 
good.  Be  you  like  it  :  howsoever  men  behave  themselves,  keep 
you  your  course,  and  let  your  benign  influence,  as  you  can,  do 
good  to  all.  And  Jesus  Christ  sets  in  himself  these  things  before 
us,  learn  of  me,  not  to  heal  the  sick,  or  raise  the  dead,  but  learn, 
for  I  am  meek  and  lowly  in  heart,  Matt.  xi.  29.  And  if  you  be 
his  followers,  this  is  your  way,  as  the  Apostle  here  addeth,  Here- 
unto are  you  called;  and  this  is  the  end  of  it,  agreeably  to  the 
way,  that  you  may  inherit  a  blessing. 


* 


But  the  other  kind  —  detraction,  is  more  universal  amongst  all 
sorts,  as  being  a  far  easier  way  of  mischief  in  this  kind,  and  of 
better  conveyance.  Railings  cry  out  the  matter  openly,  but  de- 
traction works  all  by  surprises  and  stratagem,  and  mines  under 
ground,  and  therefore  is  much  more  pernicious.  The  former  are 
as  the  arrows  that  fly  by  day,  but  this,  as  the  pestilence  that  walk- 
eth  in  darkness,  (as  these  two  are  mentioned  together  in  Psalm 
xci.  5,  6,)  it  spreads  and  infects  secretly  and  insensibly,  is  not 
felt  but  in  the  effects  of  it  ;  and  it  works  either  by  calumnies  al- 
together forged  and  untrue,  of  which  malice  is  inventive,  or  by 
the  advantage  of  real  faults,  of  which  it  is  very  discerning,  and 
these  are  stretched  and  aggravated  to  the  utmost.  It  is  not  ex- 
pressible how  deep  a  wound  a  tongue  sharpened  to  this  work  will 


216  LEIGIITON'S  SELECT  WORKS 

give,  with  a  Very  little  word  and  little  noise, — as  a  razor,  as  it  is 
called  in  Psal.  liii.  2,  which  with  a  small  touch  cuts  very  deep, — 
taking  things  by  the  worst  handle,  whereas  charity,  will  try  about 
all  ways  for  a  good  acceptation  and  sense  of  things,  and  takes  all 
by  the  best.  This  pest  is  still  killing  some  almost  in  all  compa- 
nies ;  it  castetli  down  many  wounded,  as  it  is  said  of  the  strange  wo- 
man, Prov.  vii.  26.  And  they  convey  it  under  fair  prefacing  of 
commendation  ;  so  giving  them  poison  in  wine,  both  that  it  may 
pass  the  better,  and  penetrate  the  more.  This  is  a  great  sin,  one 
which  the  Lord  ranks  with  the  first,  when  he  sets  them  in  order 
against  a  man,  Psal.  1.  20  :•  Thou  sittest  and  speakest  against  thy 
brother. 

Remedy  for  profane  and  uncharitable  speaking. 

If  thou  art  inured  to  oaths  or  cursing,  in  any  kind  or  fashion  of 
it,  taking  the  great  name  of  God  any  ways  in  vain,  do  not  favor 
thyself  in  it  as  a  small  offence:  to  excuse  it  by  custom,  is  to  wash 
thyself  with  ink  :  and  to  plead  that  thou  art  long  practised  in  that 
sin,  is  to  accuse  thyself  deeper.  If  thou  wouldst  indeed  be  de- 
livered from  it,  think  not  that  a  slight  dislike  of  it  (when  reproved) 
will  do;  but  seek  for  a  due  knowledge  of  the  majesty  of  God,  and 
thence  a  deep  reverence  of  him  in  thy  heart ;  and  that  will  cer- 
tainly cure  that  habituated  evil  of  thy  tongue  ;  will  quite  alter  that 
bias  which  the  custom  thou  speakest  of  hath  given  it ;  will  cast  it 
in  a  new  mould,  and  teach  it  a  new  language ;  will  turn  thy  re- 
gardless abuse  of  that  name,  by  vain  oaths  and  asseverations,  into 
a  holy  frequent  use  of  it  in  prayers  and  praises.  Thou  wilt  not 
then  dare  dishonor  that  blessed  name,  which  saints  and  angels 
bless  and  adore ;  but  wilt  set  in  with  them  to  bless  it. 

None  that  know  the  weight  of  that  name,  will  dally  with  it,  and. 
and  lightly  lift  it  up ;  (as  that  word  translated  taking  in  vain, 
in  the  third  commandment,  signifies;)  they  that  do  continue  to 
lift  it  up  in  vain,  as  it  were,  to  sport  themselves  with  it,  will  find 
the  weight  of  it  falling  back  upon  them,  and  crushing  them  to 
pieces. 

In  like  manner,  a  purified  heart  will  unteach  the  tongue  all  fij- 
thy  impure  speeches,  and  will  give  it  a  holy  strain :  and  the  spirit 
of  charity  and  humility  will  banish  that  mischievous  humor,  which 
sets  so  deep  in  the  most,  of  reproaching  and  disgracing  others  in 
any  kind  either  openly  or  secretly.  For  it  is  wicked  self-love  and 
pride  of  heart,  whence  these  do  spring,  searching  and  disclosing 
the  failings  of  others,  on  which  love  will  rather  cast  a  mantle  to 
hide  them. 

It  is  an  argument  of  a  candid  ingenuous  mind,  to  delight  in  the 
good  name  and  commendation  of  others ;  to  pass  by  their  defects, 
and  take  notice  of  their  virtues  ;  and  to  speak  and  hear  of  those 


COMMENTARY    ON    PETER.  217 

willingly,  and  not  endure  either  to  speak  or  hear  of  the  other : 
for  in  tliis  indeed  you  may  be  little  less  guilty  than  the  evil  speak- 
er, in  taking  pleasure  in  it,  though  you  speak  it  not.  And  this 
is  a  piece  of  men's  natural  perverseness,  to  drink  in  tales  and  cal- 
umnies ;*  and  he  that  doth  this,  will  readily,  from  the  delight  he 
hath  in  hearing,  slide  insensibly  into  the  humor  of  evil  speaking. 
It  is  strange  how  most  persons  dispense  with  themselves  in  this 
point,  and  that  in  scarcely  any  societies  shall  we  find  a  hatred  of 
this  ill,  but  rather  some  tokens  of  taking  pleasure  in  it ;  and  until 
a  Christian  sets  himself  to  an  inward  watchfulness  over  his  heart, 
not  suffering  in  it  any  thought  that  is  uncharitable,  or  vain  self- 
esteem,  upon  the  sight  of  others'  frailties,  he  will  still  be  subject 
to  somewhat  of  this,  in  the  tongue  or  ear  at  least.  So,  then,  as 
for  the  evil  of  guile  in  the  tongue,  a  sincere  heart,  truth  in  the  in- 
ward parts,  powerfully  redresses  it ;  therefore  it  is  expressed, 
Psal.  xv.  2,  That  speaketh  the  truth  from  his  heart ;  thence  it 
flows.  Seek  much  after  this,  to  speak  nothing  with  God,  nor  men, 
but  what  is  the  sense  of  a  single  unfeigned  heart.  O  sweet  truth  ! 
excellent  but  rare  sincerity  !  he  that  loves  that  truth  within,  alone 
can  work  it  there  ;  seek  it  of  him. 

Perseverance  and  Diligence  in  doing  good. 

And  upon  this  will  follow  (as  observed  in  regard  to  eschewing 
evil)  a  constant  track  and  course  of  obedience,  moving  directly 
contrary  to  the  stream  of  wickedness  about  a  man,  and  also 
against  the  bent  of  his  own  corrupt  heart  within  him  ;  a  serious 
desire  and  endeavor  to  do  all  the  good  that  is  within  our  calling 
and  reach,  but  especially  that  particular  good  of  our  calling,  that 
which  is  in  our  hand,  and  is  peculiarly  required  of  us.  For  in 
this  some  deceive  themselves  ;  they  look  upon  such  a  condition  as 
they  imagine  were  fit  for  them,  or  such  as  is  in  their  eye  when 
they  look  upon  others,  and  they  think  if  they  were  such  persons, 
and  had  such  a  place,  and  such  power  and  opportunities,  they 
would  do  great  matters,  and  in  the  mean  time  they  neglect  that 
good  to  which  they  are  called,  and  which  they  have  in  some  meas- 
ure power  and  place  to  do.  This  is  the  roving  sickly  humor  of 
our  minds,  and  speaks  their  weakness ;  as  sick  persons  would  still 
change  their  bed,  or  posture,  01  place  of  abode,  thinking  to  be 
better.  But  a  staid  mind  applies  itself  to  the  duties  of  its  own 
station,  and  seeks  to  glorify  him  who  set  it  there,  reverencing  his 
wisdom  in  disposing  of  it  so.  And  there  is  certainty  of  a  blessed 
approbation  of  this  conduct.  Be  thy  station  never  so  low,  it  is 
not  the  high  condition,  but  much  fidelity,  secures  it :  Thou  hast 
been  faithful  in  little,  Luke  xix.  17.  We  must  care  not  only  to 
answer  occasions,  when  they  call,  but  to  catch  at  them,  and  seek 

*  Obtrectatio  et  livor  primls  auribus  accipiuntur, 

19 


218  LEIGHTON'S  SELECT  WORKS. 

them  out ;  yea,  to  frame  occasions  of  doing  good,  whether  in  the 
Lord's  immediate  service,  delighting  in  that,  private  and  public,  or 
in  doing  good  to  men,  in  assisting  one  with  our  means,  another 
with  our  admonitions,  another  with  counsel  or  comfort  as  we  can ; 
laboring  not  only  to  have  something  of  that  good  which  is  most 
contrary  to  our  nature,  but  even  to  be  eminent  in  that,  setting 
Christian  resolution,  and  both  the  example  and  strength  of  our 
Lord  against  all  oppositions,  and  difficulties,  and  discouragements  : 
Looking  unto  Jesus  the  author  and  Jinisher  of  our  faith,  Heb. 

xii.  2. 

******* 

/  And  if  you  are  persuaded  to  it,  then,  J.  Desire  light  from  above, 
;to  discover  to  you  what  is  evil  and  offensive  to  God  in  any  kind, 
and  what  pleaseth  him,  what  is  his  will;  (for  that  is  the  rule  and 
reason  of  good  in  our  actions,  that  ye  may  prove  what  is  the  good 
and  holy,  and  acceptable  will  of  God,  Rom.  xii.  2  :)  and  to  dis- 
cover in  yourselves  what  is  most  adverse  and  repugnant  to  that 
will.  2.  Seek  a  renewed  mind  to  hate  that  evil,  even  such  as  is 
the  closest  and  most  connatural  to  you,  and  to  love  that  good,  even 
that  which  is  most  contrary.  3.  Seek  strength  and  skill,  that  by 
another  Spirit  than  your  own,  you  may  avoid  evil  and  do  good, 
and  resist  the  incursions  and  solicitings  of  evil,  the  artifices  and 
violences  of  Satan,  who  is  both  a  serpent  and  a  lion;  and  seek  for 
power  against  your  own  inward  corruption,  arid  the  fallacies 
of  your  own  heart.  And  thus  you  shall  be  able  for  every 
good  work,  and  be  kept,  in  such  a  measure  as  suits  your  present 
estate,  blameless  in  spirit,  soul,  and  body,  to  the  coming  of  Jesvs 
Christ.  1  Thess.  v.  23. 

"  Oh  !"  but  says  the  humble  Christian,  "  I  am  often  entangled 
and  plunged  in  soul-evils,  and  often  frustrated  in  my  thoughts 
against  these  evils,  and  in  my  aims  at  the  good,  which  is  my  task 
and  duty." 

And  was  not  this  Paul's  condition  ?  May  you  not  complain  in 
his  language?  And  happy  will  you  be,  if  you  do  so  with  some 
measure  of  his  feeling  ;  happy  in  crying  out  of  wretchedness  !  Was 
not  this  his  malady,  When  I  would  do  good  evil  is  present  with 
me?  Rom.  vii.  21.  But  know  at  once,  that  though  thy  duty  is 
this,  to  eschew  evil  and  do  good,  yet  thy  salvation  is  more  surely 
founded  than  on  thine  own  good.  That  perfection  which  answers 
to  justice  and  the  Law,  is  not  required  of  thee.  Thou  art  to  icalk 
not  after  thejlesh,  but  offer  the  Spirit ;  but  in  so  walking,  whether 
in  a  low  or  a  high  measure,  still  thy  comfort  lieth  in  this,  that 
there  is  no  condemnation  to  them  that  are  in  Christ  Jesus,  as  the 
Apostle  begins  the  next  chapter  (Rom.  viii.)  after  his  sad  com- 
plaints. Again,  consider  his  thoughts  in  the  close  of  the  viith 
chapter,  on  perceiving  the  work  of  God  in  himself,  and  distin- 
guishing that  from  the  corrupt  motions  of  nature,  and  so  finding 


COMMENTARY    ON    PETER.  219 

at  once  matter  of  heavy  complaint,  and  yet  of  cheerful  exultation  : 
O!  wretched  man  that  I  am;  and  yet  with  the  same  breath, 
Thanks  to  God,  through  Christ  Jesus  our  Lord. 

So  then,  mourn  with  him,  and  yet  rejoice  with  him,  and  go  on 
with  courage  as  he  did,  still  fighting  the  good  Jight  of  faith. 
When  thou  fallest  in  the  mire,  be  ashamed  and  humbled,  yet  re- 
turn and  wash  in  the  fountain  opened,  and  return  and  beg  new 
strength  to  walk  more  surely.  Learn  to  trust  thyself  less,  and 
God  more,  and  up  and  be  doing  against  thy  enemies,  how  tall  and 
mighty  soever  be  the  sons  of  Anak.  Be  of  good  courage,  and  the 
Lord  shall  be  with  thee,  and  shall  strengthen  thy  heart,  and  es- 
tablish thy  goings. 

Do  not  lie  down  to  rest  upon  lazy  conclusions,  that  it  is  well 
enough  with  thee,  because  thou  art  out  of  the  common  puddle  of 
profaneness  ;  but  look  further,  to  cleanse  thyself  from  aUJilthiness 
of  flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God,  2  Cor. 
vii.  1.  Do  not  think  thy  little  is  enough,  or  that  thou  hast  reason 
to  despair  of  attaining  more,  but  press,  press  hard  toward  the 
mark  andprize  of  thy  high  calling,  Phil.  iii.  14.  Do  not  think  all 
is  lost,  because  thou  art  at  present  foiled.  Novit  se  scepe  vicisse 
post  sanguinem,  says  Seneca  :  The  experienced  soldier  knows 
that  he  hath  often  won  the  day  after  a  fall,  or  a  wound  received; 
and  be  assured,  that  after  the  short  combats  of  a  moment,  follows 
an  eternity  of  triumph. 

The  Righteous  and  Evil-doers. 

These  two  words  are  often  used  in  the  Scriptures,  and  particu- 
larly in  the  book  of  Psalms,  to  express  the  godly  and  the  wicked  ; 
and  so  this  righteousness  is  not  absolute  perfection  or  sinlessness, 
nor  is  the  opposed  evil  every  act  of  sin  or  breach  of  God's  law  : 
but  the  righteous  be  they  that  are  students  of  obedience  and  holi- 
ness, that  desire  to  walk  as  in  the  sight  of  God,  and  to  walk  with 
God,  as  Enoch  did  ;  that  are  glad  when  they  can  any  way  serve 
him,  and  grieved  when  they  offend  him  ;  that  feel  and  bewail  their 
unrighteousness,  and  are  earnestly  breathing  and  advancing  for- 
ward ;  have  a  sincere  and  unfeigned  love  to  all  the  commandments 
of  God,  and  diligently  endeavor  to  observe  them;  that  vehemently 
hate  what  most  pleases  their  corrupt  nature,  and  love  the  com- 
mand that  crosses  it  most ;  this  is  an  imperfect  kind  of  perfection. 
See  Phil.  iii.  12.  15. 

On  the  other  side,  evil-doers  are  they  that  commit  sin  with 
greediness  ;  that  walk  in  it,  make  it  their  way ;  that  live  in  sin  as 
their  element,  taking  pleasure  in  unrighteousness,  as  the  Apostle 
speaks,  2  Thess.  xi.  12 ;  their  great  faculty,  their  great  delight 
lies  in  sin  ;  they  are  skilful  and  cheerful  evil-doers.  Not  any  one 
man  in  all  kinds  of  sins ;  that  is  impossible;  there  is  a  concatena- 


220  LEIGHTON'S  SELECT  WORKS. 

tion  of  sin,  and  one  disposes  and  induces  to  another;  but  yet  one 
ungodly  man  is  commonly  more  versed  in  and  delighted  with 
some  one  kind  of  sin,  another  with  some  other.  He  forbears 
none  because  it  is  evil  and  hateful  to  Go<J,  but  as  he  cannot  travel 
over  the  whole  globe  of  wickedness,  and  go  the  full  circuit,  he 
walks  up  and  down  in  his  accustomed  way  of  sin.  No  one  me- 
chanic is  good  at  all  trades,  nor  is  any  man  expert  in  all  arts  ;  but 
he  is  an  evil-doer  that  follows  the  particular  trade  of  the  sin  he 
hath  chosen,  is  active  and  diligent  in  that,  and  finds  it  sweet.  In 
a  word,  this  opposition  lieth  mainly  in  the  bent  of  the  affection, 
or  in  the  way  it  is  set.  The  godly  man  hates  the  evil  he  possibly 
by  temptation  hath  been  drawn  to  do,  and  loves  the  good  he  is 
frustrated  of,  and,  having  intended,  hath  not  attained  to  do.  The 
sinner  who  hath  his  denomination  from  sin  as  his  course,  hates 
the  good  which  he  is  sometimes  forced  to  do,  and  loves  that  sin 
which  many  times  he  does  not,  either  wanting  occasion  and 
means,  so  that  he  cannot  do  it,  or  through  the  check  of  an  enlight- 
ened conscience,  possibly  dares  not  do ;  and  though  so  bound  up 
from  the  act,  as  a  dog  in  a  chain-,  yet  the  habit,  the  natural  in- 
clination and  desire  in  him,  is  still  the  same,  the  strength  of  his 
affection  is  carried  to  sin.  So  in  the  weakest  godly  man,  there 
is  that  predominant  sincerity  and  desire  of  holy  walking,  accord- 
ing to  which  he  is  called  a  righteous  person,  the  Lord  is  pleased 
to  give  him  that  name,  and  account  him  so,  being  upright  in 
heart,  though  often  failing.  There  is  a  righteousness  of  a  higher 
strain,  upon  which  his  salvation  hangs  ;  that  is  not  in  him,  but 
upon  him ;  he  is  clothed  with  it :  but  this  other  kind,  which  con- 
sists of  sincerity,  and  of  true  and  hearty,  though  imperfect,  obe- 
dience, is  the  righteousness  here  meant,  and  opposed  to  evil- 
doing. 

Prayer  should  go  forth  from  a  holy,  broken,  humble  heart. 

Not  only  do  open  and  gross  impieties,  disappoint  our  prayers, 
but  the  lodging  of  any  sin  in  our  affection.  If  I  regard  iniquity 
in  my  heart ,  says  the  Psalmist  (Psal.  Ixvi.  18,)  the  Lord  will  not 
hear  my  voice.  The  word  is,  If  I  see  iniquity  ;  if  mine  eye  look 
pleasantly  upon  it,  His  will  not  look  so  upon  me,  nor  shall  I  find 
his  ear  so  ready  and  open.  He  says  not,  If  I  do  sin,  but,  If  I 
regard  it  in  my  heart.  The  heart's  entertaining  and  embracing 
a  sin,  though  it  be  a  smaller  sin,  is  more  than  the  simple  falling 
into  sin.  And  as  the  ungodly  do  for  this  reason  lose  all  their 
prayers,  a  godly  man  may  suffer  this  way,  in  some  degree,  upon 
some  degree  of  guiltiness.  The  heart  being  seduced,  it  may  be, 
and  entangled  for  a  time  by  some  sinful  lust,  Christians  are  sure 
to  find  a  stop  in  their  prayers,  that  they  neither  go  nor  come  so 
quickly  and  so  comfortably  as  before.  Any  sinful  humor,  as 


COMMENTARY    ON    PETER.  221 

rheums  do  our  voice,  binds  up  the  voice  of  prayer,  makes  it  not 
so  clear  and  shrill  as  it  was  wont ;  and  the  accusing  guilt  of  it 
ascending,  shuts  up  the  Lord's  ear,  that  he  doth  not  so  readily 
hear  an  answer  as  before.  And  thus  that  sweet  correspondence 
is  interrupted,  which  all  the  delights  of  the  world  cannot  compen- 
sate. If,  then,  you  would  have  easy  and  sweet  accesses  to  God 
in  prayer, 

1.  Seek  a  holy  heart;  entertain  a  constant  care  and  study  of 
holiness;  admit  no  parley  with  sin;   do  not  so  much  as  hearken 
to  it,  if  you  would  be  readily  heard. 

2.  Seek  a  broken  heart ;  the  Lord  is  ever  at  hand  to  that,  as  it 
is  in  Psal.  xxxiv.,  whence  the  Apostle  cites  the  words  now  under 
our  consideration,  He  is  nigh  to  them  that  arc  of  a  contrite  spirit, 
v.  18,  &c. ;   it  is  an  excellent  way  to  prevail.     The  breaking  of 
the  heart  multiplies  petitioners;    every  piece  of  it  hath  a  voice, 
and  a  very  strong  and  very  moving  voice,  that  enters  his  ear,  and 
stirs  the  bowels  and  compassion  of  the  Lord  towards  it. 

3.  Seek  an  humble  heart.     That  may  present  its  suit  always ; 
the  court  is  constantly  there,  even  within  it;  the  Great  King  loves 
to  make  his  abode  and  residence  in  it.  Isa.  Ivii.  15.     This  is  the 
thing  that  the   Lord  so  delights  in  and  requires  ;  he  will  not  fail 
to  accept  of  it ;  it  is  his  choice,  Mic.  vi.  7,  8,    Wherewith  shall  I 
come  before  the  Lord  1  &c.     He  hath  shewed  thee,   O  man,  what 
is  good ;  and  what  doth  the  Lord  require  of  thee,  but  to  do  justly, 
and  love  mercy  1     There  is  this  righteousness,  and  that  as  a  great 
part  making  it  up,  to  walk  humbly  with  thy  God;  in  the  original, 
humble  to  walk  with  thy  God ;  he  cannot  agree  with  a  proud  heart ; 
he  hates,  resists  it ;  and  two  cannot  walk  together  unless  they  be 
agreed,  as  the  prophet  speaks,  Amos  iii.  3.     The  humble  heart 
only  is  company  for  God,  hath  liberty  to  walk  and  converse  with 
Him.     He  gives  grace  to  the  humble  ;  he  bows  his  ear,  if  thou  lift 
not  up  thy  neck :  proud  beggars  he  turns  away  with  disdain,  and 
the  humblest  suitors  always  speed  best  with  him.      The  righteous, 
not  such  in    their  own   eyes,  but  in    His,  through  his  gracious 
dignation  and  acceptance.      And  is  there  not  reason  to   come 
humbly   before    Him, — base  worms,  to   the  most  holy  and  most 
high  God  ? 

The  eyes  of  the  Lord  are  upon  the  Righteous,  and  his  ears  open  to  their 
Prayer.  .     ' 

What  assurance  have  the  godly  for  that  seeing  of  good,  these 
blessings  you  speak  of?  This  is  the  answer :  The  eyes  of  the 
Lord  are  upon  them,  and  his  ears  open  to  their  prayer.  If  you 
think  him  wise  enough  to  know  what  is  good  for  them,  and  rich 
enough  to  afford  it,  they  are  sure  of  one  thing,  He  loves  them  ; 
they  have  His  good  will ;  his  heart  is  towards  them,  and  therefore 
*19 


222  LEIGHTON'S  SELECT  WORKS. 

His  eye  and  His  ear.  Can  they  then  want  any  good  ?  If  many 
days  and  outward  good  things  be  indeed  good  for  them,  they  can- 
not miss  of  these.  He  hath  given  them  already  much  better  things 
than  these,  and  hath  yet  far  better  in  store  for  them ;  and  what 
way  soever  the  world  go  with  them,  this  itself  is  happiness  enough, 
that  they  are  in  His  love,  whose  loving  kindness  is  better  than  life, 
Psal.  Ixiii.  3.  Sweet  days  have  they  that  live  in  it.  What  better 
days  would  courtiers  wish,  than  to  be  still  in  the  eye  and  favor  of 
the  king,  to  be  certain  of  his  good  will  towards  them,  and  to  know 
of  access  and  of  a  gracious  acceptance  of  all  their  suits  ?  Now 
thus  it  is  with  all  the  servants  of  the  Great  King,  without  preju- 
dice one  to  another;  He  is  ready  to  receive  their  requests,  and 
able  and  willing  to  do  them  all  good.  Happy  estate  of  a  believer  ! 
He  must  not  account  himself  poor  and  destitute  in  any  condition, 
for  he  hath  favor  at  court ;  he  hath  the  King's  eye  and  his  ear ; 
the  eyes  of  the  Lord  are  upon  him,  and  his  ears  open  to  his 

prayers. 

***** 

This  is  an  unspeakable  comfort,  when  a  poor  believer  is  in 
great  perplexity  of  any  kind  in  his  outward  or  spiritual  condition. 
"  Well  I  see  no  way  ;  I  am  blind  in  this,  but  there  are  eyes  upon 
me,  that  see  well  what  is  best.  The  Lord  is  minding  me,  and 
bringing  about  all  to  my  advantage.  I  am  poor  and  needy  indeed, 
but  the  Lord  thinketh  on  me,  Ps.  xl.  17."  That  turns  the  bal- 
ance. Would  not  a  man,  though  he  had  nothing,  think  himself  hap- 
py, if  some  great  prince  was  busily  thinking  how  to  advance  and 
enrich  him?  Much  more,  if  a  number  of  kings  were  upon  this 
thought,  and  devising  together.  Yet  these  thoughts  might  perish, 
as  the  Psalmist  speaks,  Psal.  cxlvi.  4.  How  much  more  solid  happi- 
ness is  it  to  have  Him,  whose  power  is  greatest,  and  whose  thoughts 
fail  not,  eyeing  thee,  and  devising  thy  good,  and  asking  us,  as  it 
were,  ^What  shall  be  done  to  the  man  whom  the  king  will  honor  ? 

What  suits  thou  hast,  thou  mayest  speak  freely  ;  he  will  not  re- 
fuse thee  anything  that  is  for  thy  good. 

"  O  !  but  I  am  not  righteous,  and  all  this  is  for  the  righteous 
only."  Yet  thou  wouldst  be  such  a  one.  Wouldst  thou  indeed  '? 
then  in  part  thou  art  :  (as  he  who  modestly  and  wisely  changed 
the  name  of  icise-mcn  into  philosophers,  lovers  of  wisdom,)  art  thou 
not  righteous?  yet,  a  lover  of  righteousness  thou  art;  then  thou 
art  one  of  the  righteous.  If  still  thine  own  unrighteousness  be  in 
thine  eye,  it  may  and  should  be  so,  to  humble  thee  :  but  if  it  should 
scare  thee  from  coming  unto  God,  and  offering  thy  suits  with  this 
persuasion,  that  his  ear  is  open,  should  it  make  thee  think  that  his 
favorable  eye  is  not  toward  thee,  yet  there  is  mercy  ;  creep  in  under 
the  robe  'of  his  Son.  Thou  art  sure  he  is  Jesus  Christ  the  righteous, 
and  that  the  Father's  eye  is  on  him  with  delight,  and  then  it  shall 
be  so  on  thee,  being  in  him.  Put  thy  petitions  into  his  hand,  who 


COMMENTARY    ON    PETER.  223 

is  the  great  Master  of  Requests ;  thou  canst  not  doubt  that  he 
hath  access,  and  that  he  hath  that  ear  open   to  him,  which  thou 

thinkest  shut  to  thee. 

******* 

See  and  feel  thine  own  unworthiness  as  much  as  thou  canst, 
for  thou  art  never  bidden  to  believe  in  thyself;  no,  but  that  is  coun- 
termanded as  faith's  great  enemy.  But  what  hath  thy  unworthi- 
ness to  say  against  free  promises  of  grace,  which  are  the  basis  of 
thy  faith  ?  So  then  believe,  that  you  may  pray  ;  this  is  David's 
advice,  Psal.  Ixii.  8,  Trust  in  him  at  all  times,  ye  people,  and  then, 
pour  out  your  hearts  before  him.  Confide  in  him  as  a  most  faith- 
ful and  powerful  friend,  and  then  you  will  open  your  hearts  to 
him. 

[1.]  Offer  not  to  speak  to  him  without  the  heart  in  some  meas- 
ure seasoned  and  prepossessed  with  the  sense  of  his  greatness  and 
holiness.  And  there  is  much  in  this;  considering  wisely  to  whom 
we  speak,  the  King-,  the  Lord  of  glory,  and  setting  the  soul  before 
him,  in  his  presence  ;  and  then  reflecting  on  ourselves,  arid  seeing 
what  we  are,  how  wretched,  and  base,  and  filthy,  and  unworthy 
of  such  access  to  so  great  a  Majesty.  The  want  of  this  preparing 
of  the  heart  to  speak  in  the  Lord's  ear,  by  the  consideration  of 
God  and  ourselves,  is  that  which  fills  the  excuse  of  prayer  with 
much  guiltiness;  makes  the  heart  careless,  and  slight  and  irrev- 
erent, and  so  displeases  the  Lord,  and  disappoints  ourselves  of 
that  comfort  in  prayer,  and  those  answers  of  it,  of  which  other- 
wise we  should  have  more  experience.  We  rush  in  before  him 
with  anything,  provided  we  can  tumble  out  a  few  words ;  and  do 
not  weigh  these  things,  and  compose  our  hearts  with  serious 
thoughts  and  conceptions  of  God.  The  soul  that  studies  and  en- 
deavors this  most,  hath  much  to  do  to  attain  to  any  right  appre- 
hensions of  him  ;  (for  how  little  know  we  of  him  ! )  yet  should  we, 
at  least,  set  ourselves  before  him  as  the  purest  and  greatest  Spirit ; 
a  being  infinitely  more  excellent  than  our  minds  or  any  creature 
can  conceive.  This  would  fill  the  soul  with  awe  and  reverence, 
and  baliast  it,  so  as  to  make  it  go  more  even  through  the  exercise; 
to  consider  the  Lord,  as  the  prophet  saw  him,  sitting  on  his  throne, 
and  all  the  hosts  of  heaven  standing  by  him,  on  his  right  hand  and 
on  his  left,  1  Kings  xxii.  19,  and  thyself  a  defiled  sinner  coming 
before  him,  velut  epaludc  sud  villis  ranuncula,  as  a  vile  frog  creep- 
ing out  of  some  pool,  as  St.  Bernard  expresses  it :  how  would  this 
fill  thee  with  holy  fear  !  Oh  !  his  greatness  and  our  baseness,  and 
Oh  !  the  distance  !  This  is  Solomon's  advice  :  Be  not  rash  with 
thy  mouth,  and  let  not  thy  heart  be  hasty  to  utter  anything  before 
God,  for  God  is  in  heaven  and  thou  upon  earth,  therefore  let  thy 
words  be  few,  Eccl.  v.  2.  This  would  keep  us  from  our  ordinary 
babblings,  that  heart-nonsense,  which,  though  the  words  be  sense, 
yet,  through  the  inattention  of  the  heart,  are  but  as  impenitent 
confused  dreams  in  the  Lord's  ear ;  as  there  it  follows,  ver.  3. 


224  LEIGHTON'S  SELECT  WORKS. 

[2.]  When  thou  addresses!  thyself  to  prayer,  desire  and  depend 
upon  the  assistance  and  inspiration  of  the  Holy  Spirit  of  God  ; 
without  which  thou  art  not  able  truly  to  pray.  It  is  a  supernatural 
work,  and  therefore  the  principle  of  it  must  be  supernatural.  He 
that  hath  nothing  of  the  Spirit  of  God,  cannot  pray  at  all ;  he  may 
howl  as  a  beast  in  his  necessity  or  distress,  or  may  speali  words 
of  prayer,  as  some  birds  learn  the  language  of  men  ;  but  pray  he 
cannot.  And  they  that  have  that  Spirit,  ought  to  seek  the  mo- 
vings  and  actual  workings  of  it  in  them  in  prayer,  as  the  particu- 
lar help  of  their  infirmities,  teaching  both  what  to  ask,  (a  thing 
which  of  ourselves  we  know  not,)  and  then  enabling  them  to  ask, 
breathing  forth  their  desires  in  such  sighs  and  groans,  as  are  the 
breath  not  simply  of  their  own,  but  of  God's  Spirit. 

[3.]  As  these  two  precautions  are  to  be  taken  before  prayer, 
so,  in  the  exercise  of  it,  you  should  learn  to  keep  a  watchful  eye  over 
your  own  hearts  throughout,  for  every  step  of  the  way,  that  they  start 
not  out.  And  in  order  to  this,  strive  to  keep  up  a  continual  re» 
membrance  of  that  presence  of  God,  which  in  the  entry  of  the 
work,  is  to  be  set  before  the  eye  of  the  soul.  And  our  endeavor 
ought  to  be  to  fix  it  upon  that  view,  that  it  turn  not  aside  nor  down- 
wards, but  from  beginning  to  end  keep  sight  of  him,  who  sees 
and  marks  whether  we  do  so  or  no.  They  that  are  most  inspec- 
tive  and  watchful  in  this,  will  still  be  faulty  in  it;  but  certainly 
the  less  watchful,  the  more  faulty.  And  this  we  ought  to  do,  to 
be  aspiring  daily  to  more  stability  of  mind  in  prayer,  and  to  be 
driving  out  somewhat  of  that  roving  and  wandering  which  is  so  uni- 
versal an  evil,  and  certainly  so  grievous,  not  to  those  who  have  it 
most,  but  who  observe  and  discover  it  most  and  endeavor  most 
against  it.  A  strange  thing  !  that  the  mind,  even  the  renewed 
mind  should  be  so  ready,  not  only  at  other  limes,  but  in  the 
exercise  of  prayer,  wherein  we  peculiarly  come  so  near  to 
God,  yet  even  then  to  slip  out  and  leave  him,  and  follow  some 
poor  vanity  or  other  instead  of  him  !  Surely  the  godly  man,  when 
he  thinks  on  this,  is  exceedingly  ashamed  of  himself,  cannot  tell 
what  to  think  of  it.  God  his  exceeding  joy,  whom,  in  his  right 
thoughts,  he  esteems  so  much  above  the  world  and  all  things  in  it, 
yet  to  use  him  thus  ! — when  he  is  speaking  to  him,  to  break  off 
from  that,  and  hold  discourse,  or  change  a  word  with  some  base 
thought  that  steps  in,  and  whispers  to  him  ;  or,  at  the  best,  riot  to 
be  steadfastly  minding  the  Lord  to  whom  bespeaks,  and  possessed 
with  the  regard  of  His  presence,  and  of  his  business  and  errand 
with  Him. 

This  is  no  small  piece  of  our  misery  here  :  these  wanderings  are 
evidence  to  us,  that  we  are  not  at  home.  But  though  we  should 
be  humbled  for  this,  and  still  be  laboring  against  it,  yet  should  we 
not  be  so  discouraged,  as  to  be  driven  from  the  work.  Satan 
would  desire  no  better  than  that ;  it  were  to  help  him  to  his  wish. 
And  sometimes  a  Christian  may  be  driven  to  think,  "  What  shall 


COMMENTARY    ON    PETER.  225 


I  still  do  thus,  abusing  my  Lord's  name,  and  the  privilege  he  hath 
given  me  ?  I  had  better  leave  off."  No,  not  so  by  any  means. 
Strive  against  the  miserable  evil  that  is  within  thee,  but  cast  not 
away  thy  happiness.  Be  doing  still.  Jt  is  a  froward  childish  hu- 
mor, when  anything  agrees  not  to  our  mind,  to  throw  all  away. 
Thou  mayest  come  off,  as  Jacob,  with  halting  from  thy  wrestlings, 
and  yet  obtain  the  blessing  for  which  thou  wrestlest. 

Answers  to  Prayer. 

Slothful  minds  do  often  neglect  the  answers  of  God,  even  when 
they  are  most  legible  in  the  grant  of  the  very  thing  itself  that  was 
desired.  It  may  be  through  a  total  inadvertence  in  this  kind, 
through  never  thinking  on  things  as  answers  of  our  requests  ;  or 
possibly,  a  continual  eager  pursuit  of  more,  turns  away  the  mind 
from  considering  what  it  hath  upon  request  obtained  ;  we  are  still 
so  bent  upon  what  further  we  would  have,  that  we  never  think 
what  is  already  done  for  us,  which  is  one  of  the  most  ordinary 
causes  of  ingratitude. 

But  though  it  be  not  in  the  same  thing  that  we  desire  that 
our  prayers  are  answered,  yet,  when  the  Lord  changes  our  peti- 
tions in  his  answers,  it  is  always  for  the  better.  He  regards 
(according  to  that  known  word  of  St.  Augustine,  Si  non  advolun- 
tatem,  ad  utilitatem)  our  well  more  than  our  will.  We  beg 
deliverance;  we  are  not  unanswered,  if  he  give  patience  and  sup- 
port. Be  it  under  a  spiritual  trial  or  temptation,  My  grace  is 
sufficient  for  thee.  And  where  the  Lord  doth  thus,  it  is  certainly 
better  for  the  time,  than  the  other  would  be.  Observe  here,  His 
ears  are  open  to  the  righteous,  but  his  eyes  arc  on  them  too.  They 
have  not  so  his  ear  as  to  induce  him  blindly  to  give  them  what 
they  ask,  whether  it  be  fit  or  no  ;  but  his  eye  is  on  them,  to  see 
and  consider  their  estate,  and  to  know  better  than  themselves 
what  is  best,  and  accordingly  to  answer.  This  is  no  prejudice, 
but  a  great  privilege,  and  the  happiness  of  his  children,  that  they 
have  a  Father  who  knows  what  is  fit  for  them,  and  withholds  no 
good  from  them.  And  this  commutation  and  exchange  of  our 
requests  a  Christian  observing,  may  usually  find  out  the  particular 
answer  of  his  prayers  ;  and  if  sometimes  he  doth  not,  then  his 
best  way  is  not  to  subtilize  and  amuse  himself  much  in  that,  but 
rather  to  keep  on  in  the  exercise,  knowing  (as  the  Apostle  speaks 
in  another  case)  this  for  certain,  that  their  labor  shall  not  be  in 
vain  in  the  Lord,  1  Cor,  xv.  ult. ;  and  as  the  prophet  hath  it,  Isa, 
xlv,  19,  He  hath  not  said  unto  the  house  of  Jacob,  seek  ye  me  in 
vain. 

Only  this  we  should  always  remember,  not  to  set  bounds  and 
limits  to  the  Lord  in  point  of  time,  not  to  set  him  a  day,  that 
thou  wilt  attend  so  long  and  no  longer.  How  patiently  will  some 


226  LEIGH-TON'S  SELECT  WORKS. 

men  bestow  long  attendance  on  others,  where  they  expect  some 
very  poor  good  or  courtesy  at  their  hands  !  Yet  we  are  very  brisk 
and  hasty  with  Him  who  never  delays  us  but  for  our  good,  to 
ripen  those  mercies  for  us  which  we,  as  foolish  children,  would 
pluck  while  they  are  green,  and  have  neither  that  sweetness  and 
goodness  in  them  which  they  shall  have  in  his  time.  All  his 
works  are  done  in  their  season.  Were  there  nothing  to  check 
our  impatiences,  but  his  Greatness,  and  the  greatness  of  those 
things  we  ask  for,  and  our  own  unworthiness,  these  considera- 
tions might  curb  them,  and  persuade  us  how  reasonable  it  is  that 
we  should  wait.  He  is  a  king  well  worth  waiting  on  ;  and  there 
is  in  the  very  waiting  on  Him,  an  honor  and  a  happiness  far  above 
us.  And  the  things  we  seek  are  great,  forgiveness  of  sins,  evi- 
dence of  sonship  and  heirship ;  heirship  of  a  kingdom;  and  we 
condemned  rebels,  born  heirs  of  the  bottomless  pit !  And  shall 
such  as  we  be  in  such  haste  with  such  a  Lord  in  so  great  requests! 
But  further,  the  attendance  which  this  reason  enforces,  is  sweeten- 
ed by  the  consideration  of  his  wisdom  and  love,  that  he  hath  fore- 
seen and  chosen  the  very  hour  for  each  mercy  fit  for  us,  and  will 
not  delay  it  a  moment.  Never  any  yet  repented  their  waiting, 
but  found  it  fully  recompensed  with  the  opportune  answer,  in  such 
a  time  as  they  were  then  forced  to  confess  was  the  only  best. 
I  waited  patiently ,  says  the  Psalmist,  in  waiting  I  waited,  but  it 
was  all  well  bestowed,  He  inclined  to  me  and  heard  my  cry,  brought 
me  up,  &c.,  Psal  xl.  1.  And  then  he  afterwards  falls  into  admi- 
ration of  the  Lord's  method,  his  wonderful  workings  and  thoughts 
to  us-ward.  "  While  I  was  waiting  and  saw  nothing,  thy  thoughts 
were  towards  and  for  me,  and  thou  didst  then  work  when  thy 
goodness  was  most  lemarkable  and  wonderful" 

When  thou  art  in  great  affliction,  outward  or  inward,  thou 
thinkest  (it  may  be)  He  regards  thee.  not.  Yea,  but  He  doth. 
Thou  art  his  gold,  he  knows  the  time  of  refining  thee,  and  of  then 
faking  thee  out  of  the  furnace  ;  he  is  versed  and  skilful  in  that 
work.  Thou  sayest,  "  I  have  cried  long  for  power  against  sin, 
and  for  some  evidence  of  pardon,  and  find  no  answer  to  either  ;" 
yet,  leave  him  not.  He  never  yet  cast  away  any  that  sought  him, 
and  stayed  by  him,  and  resolved,  whatsoever  came  of  it,  to  lie  at 
his  footstool,  and  to  wait,  were  it  all  their  lifetime,  for  a  good 
word  or  a  good  look  from  him.  And  they  choose  well  who  make 
that  their  great  desire  and  expectation ;  for  one  of  his  good  words 
or  looks  will  make  them  happy  for  ever  ;  and  as  He  is  truth  itself, 
they  are  sure  not  to  miss  of  it.  Blessed  are  all  they  that  wait  for 
him.  And  thou  that  savest,  thou  canst  not  find  pardon  of  sin, 
and  power  against  it ;  yet  consider,  whence  are  those  desires  of 
both,  which  thou  once  didst  not  care  for.  Why  dost  thou  hate 
that  sin  which  thou  didst  love,  and  art  troubled  and  burdened 
with  the  guilt  of  it,  under  which  thou  wentest  so  easily,  and  which 


COMMENTARY    ON    PETER.  227 

thou  didst  not  feel  before  ?  Are  not  these  something  of  His  own 
work  ?  Yes,  surely.  And  know  He  will  not  leave  it  unfinished, 
nor  forsake  the  work  of  His  hands.  Psal.  cxxxviii.  8.  His  eye 
may  be  on  thee  though  thou  seest  Him  not,  and  his  ear  open  to  thy 
cry,  though  for  the  present  He  speaks  not  to  thee  as  thou  desirest. 
It  is  not  said,  that  His  children  always  see  and  hear  him  sensibly; 
but  yet,  when  they  do  not,  He  is  beholding  them  and  hearing 
them  graciously,  and  will  show  himself  to  them,  and  answer  them 
seasonably. 

Duty,  Dignity,  and  Profitableness  of  Prayer. 

1.  The  duty  :  It  is  due  to  the  Lord  to  be  worshipped  and  ac- 
knowledged thus,  as  the  fountain  of  good.     How  will  men  crouch 
and  bow  one  to  another  upon  small  requests  ;  and  shall  He  only  be 
neglected  by  the  most,  from  whom  all  have  life  and  breath  and  all 
things  !  (as  the  Apostle  speaks  in  his  sermon,  Acts  xvii.  25.)    And 
then, 

2.  Consider  the  dignity  of  this,  to  be  admitted  into  so  near  con- 
verse with  the  highest  majesty.     Were  there  nothing  to  follow,  no 
answer  at  all,  Prayer  pays  itself  in  the  excellency  of  its  nature, 
and  the  sweetness  that  the  soul  finds  in  it.     Poor  wretched  man, 
to  be  admitted  into  heaven  while  he  is  on  earth,  and  there  to  come 
and  speak  his  mind  freely  to  the  Lord  of  heaven  and  earth,  as  his 
friend,    as    his   Father !    to  empty    all    his   complaints    into  his 
bosom  ;  when  wearied  with  the  follies  and  miseries  of  the  world, 
to  refresh  his  soul  in  his  God.     Where  there  is  any  thing  of  his 
love,  this  is  a  privilege  of  the  highest  sweetness  ;  for  for  they  who 
love   find  much   delight  in  discoursing  together,   and  count   all 
hours  short,  and  think  the  day   runs  too   fast,  that  is  so  spent ; 
and  they  who  are  much  in  this  exercise,  the  Lord  doth  impart  his 
secrets  much  to  them.     See  Psal.  xxv.  14. 

3.  Consider  again,  it  is  the  most  profitable  exercise  ;  no  lost 
time,  as  profane  hearts  judge  it,  but  only   time  gained.     All  bles- 
sings attend  this  work.     It  is  the  richest  traffic  in  the  world,  for 
it  trades  with  heaven,   and    brings   home   what  is   most  precious 
there.     And  as  holiness   disposes  to   prayer,  so  prayer  befriends 
holiness,  increases   it  much.       Nothing   so   refines   and   purifies 
the  soul,  as  frequent  prayer.     If  the  often  conversing  with  wise 
men    doth   so   teach    and    advance    the    soul    in    wisdom,    how 
much  more  then  will   converse  with  God  !     This  makes  the  soul 
despise  the  things  of  the  world,  and  in  a  manner  makes  it  Divine; 
winds  up  the  soul  from  the  earth,  acquainting  it  with  delights  that 
are  infinitely  sweeter. 

The  natural  heart  is  full-stuffed  with  prejudices  against  the 
way  of  holiness,  which  dissuade  and  detain  it  ;  and  therefore  the 
holy  Scriptures  most  fitly  dwell  much  on  this  point,  asserting  the 


228  LEIGIITON'S  SELECT  WORKS      / 

true  advantage  of  it  to  the  soul,  and  removing  those  mistakes  it 
has  in  respect  of  that  way. 

The  Beauty  of  Holiness. 

1.  In  the  life  of  a  godly  man,  taken  together  in  the  whole  body 
and  frame  of  it,  there  is  a  grave  beauty  or  comeliness,  which  of- 
tentimes forces  some  kind  of  reverence  and  respect  to  it,  even  in 
ungodly  minds. 

2.  Though   a   natural   man   cannot   love    them  spiritually,   as 
graces  of  the  Spirit  of  God,   (for  so  only  the  partakers  of  them 
are  lovers  of  them,)  yet  he  may  have,  and  usually  hath,  a  natural 
liking  and  esteem  of  some  kind  of  virtues  which  are  in  a  Chris- 
tian, and  are  not,  in  their  right  nature,  to  be  found  in  any  other, 
though  a  moralist  may  have  somewhat  like  them  ;  meekness,  and 
patience,  and  charity,  and  fidelity,  &>c. 

3.  These,  and  other  such  like  graces,  do  make  a  Christian  life 
so  inoffensive  and   calm,  that,  except  where   the   matter  of  their 
God  or  religion  is  made  the  crime,  malice  itself  can   scarcely  tell 
where  to  fasten  its  teeth  or  lay  hold  ;  it  hath   nothing  to  pull  by, 
though  it  would,  yea,  oftentimes,  for  want  of  work   or  occasions, 
it  will  fall  asleep  for  awhile.     Whereas  ungodliness  and  iniquity, 
sometimes  by  breaking  out  into  notorious  crimes,  draws  out  the 
sword  of  civil  justice,  and  where   it   rises  not  so  high,  yet  it  in- 
volves men   in  frequent  contentions  and  quarrels.  Prov.  xxiii.  29. 
How  often  are  the  lusts  and  pride,  and  covetousness  of  men,  paid 
with  dangers  and  troubles,  and  vexation,  which,  besides  what  is 
abiding  them  hereafter,  do  even  in  this  present  life  spring  out  of 
them  \     These,  the  godly  pass  free  of  by  their  just,  and  mild,  and 
humble  carriage.      Whence  so  many  jars  and  strifes  among  the 
greatest  part,  but  from   their  unchristian   hearts   and  lives,  from 
their  lusts  that  war  in  their  members,  as  St.  James  says,  their  self- 
love  and  unmortified   passions?     One   will  abate   nothing  of  his 
will,  nor  the  other  of  his.     Thus,  where  pride  and  passion  meet 
on  both  sides,  it  cannot  be  but  a  fire  will  be  kindled;  when   hard 
flints  strike  together,  the  sparks'  will  fly  about :  but   a  soft  mild 
spirit  is  a  great  preserver  of  its  own  peace,  kills  the  power  of 
contest  ;  as  woolpacks,  or  such  like  soft  matter,  most  deaden  the 
force  of  bullets.     A  soft  answer  turns  away  wrath,  gays  Solomon, 
Prov.  xv.    1,  beats   it  off,  breaks  the  bone,  as  he  says,  the  very 
strength  of  it,  as  the  bones  are  of  the  body. 

And  thus  we  find  it,  those  who  think  themselves  high-spirited, 
and  will  bear  least,  as  they  speak,  are  often,  even  by  that,  forced 
to  bow  most,  or  to  burst  under  it ;  while  humility  and  meekness 
escape  many  a  burden,  and  many  a  blow,  always  keeping  peace 
within,  and  often  without  too. 

Reflection  1.    If  this  were  duly  considered,  might  it  not  do 


COMMENTARY    ON   PETER.  229 

somewhat  to  induce  your  minds  to  love  the  way  of  religion,  for 
that  it  would  so  much  abate  the  turbulency  and  unquietness  that 
abound  in  the  lives  of  men,  a  great  part  whereof  the  most  do  pro- 
cure by  the  earthliness  and  distemper  of  their  own  carnal  minds, 
and  the  disorder  in  their  ways  that  arises  thence? 

Reflection  2.  You  whose  hearts  are  set  towards  God,  and  your 
feet  entered  into  His  ways,  I  hope  will  find  no  reason  for  a  change, 
but  many  reasons  to  commend  and  endear  those  ways  to  you  every 
day  more  than  the  last,  and,  amongst  the  rest,  even  this,  that  in 
them  you  escape  many  even  present  mischiefs  which  you  see  the 
ways  of  the  world  are  full  of.  And,  if  you  will  be  careful  to  ply 
your  rule  and  study  your  copy  better,  you  shall  find  it  more  so. 
The  more  you  follow  that  which  is  good,  the  more  shall  you  avoid 
a  number  of  outward  evils,  which  are  ordinarily  drawn  upon  men 
by  their  own  enormities  and  passions.  Keep  as  close  as  you  can 
to  the  genuine,  even  track  of  a  Christian  walk,  and  labor  for  a 
prudent  and  meek  behavior,  adorning  your  holy  profession,  and 
this  shall  adorn  you,  and  sometimes  gain  those  that  are  without, 
yea,  even  your  enemies  shall  be  constrained  to  approve  it. 

It  is  well  known  how  much  the  spotless  lives  and  patient  suf- 
ferings of  the  primitive  Christians  did  sometimes  work  upon 
their  beholders,  yea,  on  their  persecutors,  and  persuaded  some 
who  would  not  share  with  them  in  their  religion,  yet  to  speak  and 
write  on  their  behalf.  Seeing,  then,  that  reason  and  experience 
do  jointly  aver  it,  that  the  lives  of  men  conversant  together  have 
generally  a  great  influence  one  upon  another,  (for  example  is  an 
animated  or  Jiving  rule,  and  is  both  the  shortest  and  most  power- 
ful way  of  teaching,) — 

[1.]  Whosoever  of  you  are  in  an  exemplary  or  leading  place  in 
relation  to  others,  be  it  many  or  few,  be  ye,  first,  followers  of 
God.  Set  before  you  the  rule  of  holiness,  and  withal,  the  best 
and  highest  examples  of  those  who  have  walked  according  to  it, 
and  then  you  will  be  leading  in  it  those  who  are  under  you,  and 
they  being  bent  to  follow  you,  in  so  doing  will  follow  that  which 
is  good.  Lead  and  draw  them  on,  by  admonishing,  and  counsel- 
ling, and  exhorting ;  but  especially,  by  walking.  Pastors,  be 
cnsamplcs  to  the  flock,  or  models,  as  our  Apostle  hath  it,  1  Pet.  v. 
3,  that  they  may  be  stamped  aright,  taking  the  impression  of  your 
lives.  Sound  doctrine  alone  will  not  serve.  Though  the  water 
you  give  your  flocks  be  pure,  yet,  if  you  lay  spotted  rods  before 
them,  it  will  bring  forth  spotted  lives  in  them.  Either  teach  not 
at  all,  or  teach  by  the  rhetoric  of  your  lives.  Elders,  be  such  in 
grave  and  pious  carriage,  whatsoever  be  your  years ;  for  young 
men  may  be  so,  and,  possibly,  gray  hairs  may  have  nothing  under 
them  but  gaddishness  and  folly  many  years  old,  habituated  and  in- 
veterate ungodliness.  Parents  and  Masters,  let  your  children  and 
servants  read  in  your  lives  the  life  and  power  of  godliness,  the 
20 


230 

Practice  of  Piety  not  lying  in  your  windows  or  corners  of  your 
houses,  and  confined  within  the  clasp  of  the  book  bearing  that  or 
any  such  like  title,  but  shining  in  your  lives. 

[2.]  You  that  are  easily  receptive  of  the  impression  of  exam- 
ple, beware  of  the  stamp  of  unholiness,  and  of  a  carnal,  formal 
course  of  profession,  whereof  the  examples  are  most  abounding ; 
but,  though  they  be  fewer  who  bear  the  lively  image  of  God  im- 
pressed on  their  hearts  and  expressed  in  their  actions,  yet  study 
these,  and  be  followers  of  them,  as  they  are  of  Christ.  T  know 
you  will  espy  much  irregular  and  unsanctified  carriage  in  us  who 
are  set  up  for  the  ministry,  and  if  you  look  round,  you  will  find 
the  world  lying  in  wickedness ;  yet  if  there  be  any  who  have  any 
sparks  of  Divine  light  in  them,  converse  with  those,  and  follow 
them. 

[3.]  And,  generally,  this  I  say  to  all,  (for  none  are  so  complete 
but  they  may  espy  some  imitable  and  emulable  good,  even  in 
meaner  Christians,)  acquaint  yourselves  with  the  word,  the  rule 
of  holiness ;  and  then,  with  an  eye  to  that,  look  on  one  another, 
and  be  zealous  of  progress  in  the  ways  of  holiness.  Choose 
to  converse  with  such  as  may  excite  you  and  advance  you,  both 
by  their  advice  and  example.  Let  not  a  corrupt  generation  in 
which  you  live,  be  the  worse  by  you,  nor  you  the  worse  by  it.  As 
far  as  you  necessarily  engage  in  some  conversation  with  those 
who  are  unholy,  let  them  not  pull  you  into  the  mire,  but,  if  you  can, 
help  them  out.  And  let  not  any  custom  of  sin  prevailing  about  you, 
by  being  familiarly  seen,  gain  upon  you,  so  as  to  think  it  fashion- 
able and  comely,  yea,  or  so  as  not  to  think  it  deformed  and  hate- 
ful. Know,  that  you  must  row  against  the  stream  of  wickedness 
in  the  world,  unless  you  would  be  carried  with  it  to  the  dead  sea, 
or  lake  of  perdition.  Take  that  grave  counsel  given,  Rom.  xii. 
2  :  Be  not  conformed  to  this  world,  but  be  ye,  transformed  by  the 
renewing  of  your  mind;  that  is,  the  daily  advancement  in  reno- 
vation, purifying  and  refining  every  day. 

They  that  will  live  godly  must  suffer  Persecution. 

Think  not  that  any  prudence  will  lead  you  by  all  oppositions 
and  malice  of  an  ungodly  world.  Many  winter  blasts  will  meet  you 
in  the  most  inoffensive  way  of  religion,  if  you  keep  straight  to  it. 
Suffering  and  war  with  the  world,  is  a  part  of  the  godly  man's 
portion  here,  which  seems  hard,  but  take  it  altogether,  it  is  sweet : 
none  in  their  wits  will  refuse  that  legacy  entire,  In  the  world  ye 

shall  have  trouble,  but  in  me  ye  shall  have  peace,  John  xvi.  ult. 

**•**# 

It  is  a  resolved  case,  All  that  will  live  godly,  must  suffer  persecu- 
tiont  %  Tim.  iii.  12.  It  meets  a  Christian  in  his  entrance  to  the 
way  of  the  Kingdom,  and  goes  along  all  the  way.  No  sooner  canst  I 


COMMENTARY    ON    PETER.  231 

thou  begin  to  seek  the  way  to  Heaven,  but  the  World  will  seek 
how  to  vex  and  molest  thee,  and  make  that  way  grievous  ;  if  no 
other  way,  by  scoffs  and  taunts,  intended  as  bitter  blasts  to  de- 
stroy the  tender  blossom  or  bud  of  religion,  or,  as  Herod,  to  kill 
Christ  newly  born.  You  shall  no  sooner  begin  to  inquire  after 
God,  but,  twenty  to  one,  they  will  begin  to  inquire  whether  thou 
art  gone  mad.  But  if  thou  knowest  who  it  is  whom  thou  hast 
trusted,  and  whom  thou  lovest,  this  is  a  small  matter.  What 
though  it  were  deeper  and  sharper  sufferings,  yet  still,  if  you  suf- 
fer for  righteousness,  happy  are  you. 

All  the  sufferings  and  distresses  of  this  world  are  not  able  to 
destroy  the  happiness  of  a  Christian,  nor  to  diminish  it;  yea,  they 
cannot  at  all  touch  it ;  it  is  out  of  their  reach.  If  it  were  built  on 
worldly  enjoyments,  then,  worldly  privations  and  sufferings  might 
shake  it,  yea,  might  undo  it :  when  those  rotten  props  fail,  that 
which  rests  on  them  must  fall.  He  that  hath  set  his  heart 
on  his  riches,  a  few  hours  can  make  him  miserable.  He 
that  lives  on  popular  applause,  it  is  almost  in  any  body's  power  to 
rob  him  of  his  happiness ;  a  little  slight  or  disgrace  undoes  him. 
Or,  whatsoever  the  soul  fixes  on  of  these  moving  unfixed  things, 
pluck  them  from  it,  and  it  must  cry  after  them,  Ye  have  taken 
away  my  gods.  But  the  believer's  happiness  is  safe,  out  of  the 
reach  of  shot.  He  may  be  impoverished,  and  imprisoned,  and  tor- 
tured, and  killed,  but  this  one  thing  is  out  of  hazard  ;  he  cannot 
be  miserable ;  still,  in  the  midst  of  all  these,  he  subsists  a  happy 
man.  If  all  friends  be  shut  out,  yet  the  visits  of  the  Comforter 
may  be  frequent,  bringing  him  glad  tidings  from  Heaven,  and 
communing  with  him  of  the  love  of  Christ  and  solacing  him  in 
that.  It  was  a  great  word  for  a  heathen  to  say  of  his  false  accu- 
sers, Kill  me  they  may,  but  they  cannot  hurt  me.  How  much 
more  confidently  may  the  Christian  say  so !  Banishment  he  fears 
not,  for  his  country  is  above ;  nor  death,  for  that  sends  him  home 
into  that  country. 

The  believing  soul  having  hold  of  Jesus  Christ,  can  easily  des- 
pise the  best  and  the  worst  of  the  world,  and  defy  all  that  is  in  it; 
can  share  with  the  Apostle  in  that  defiance  which  he  gives,  /  am 
persuaded  that  neither  death  nor  life  shall  separate  me  from  the 
love  of  God,  which  is  in  Christ  Jesus  our  Lord,  Rom.  viii.  ult. 
Yea,  what  though  the  frame  of  the  world  were  a  dissolving,  and 
falling  to  pieces  !  This  happiness  holds,  and  is  not  stirred  by  it ; 
for  it  is  built  upon  that  Rock  of  eternity,  that  stirs  not,  nor 
changes  at  all. 

Our  main  work,  truly,  if  you  will  believe  it,  is  this  ;  to  provide 
this  immovable  happiness,  which  amidst  all  changes,  and  losses, 
and  sufferings,  may  hold  firm.  You  may  be  free,  choose  it  rather 
— not  to  stand  to  the  courtesy  of  anything  about  you,  nor  of  any 
man,  whether  enemy  or  friend,  for  the  tenure  of  your  happiness. 


232  LEIGHTON'S  SELECT  WORKS. 

Lay  it  higher  and  surer,  and  if  you  be  wise,  provide  such  a  peace 
as  will  remain  untouched  in  the  hottest  flame,  such  a  light  as  will 
shine  in  the  deepest  dungeon,  and  such  a  life  as  is  safe  even  in 
death  itself,  that  life  which  is  hid  with  Christ  in  God.  Col.  iii.  3. 

But  if  in  other  sufferings,  even  the  worst  and  saddest,  the  be- 
liever is  still  a  happy  man,  then,  more  especially  in  those  that  are 
the  best  kind,  sufferings  for  righteousness.  Not  only  do  they  not 
detract  from  his  happiness,  but, 

They  concur  and  give  accession  to  it ;  he  is  happy  even  so 
by  suffering.  As  will  appear  from  the  following  considerations. 

[1.]  It  is  the  happiness  of  a  Christian,  until  he  attain  perfec- 
tion, to  be  advancing  towards  it :  to  be  daily  refining  from  sin, 
and  growing  richer  and  stronger  in  the  graces  that  make  up  a 
Christian,  a  new  creature  ;  to  attain  a  higher  degree  of  patience 
and  meekness,  and  humility  ;  to  have  the  heart  more  weaned  from 
the  earth  and  fixed  on  heaven.  Now,  as  other  afflictions  of  the 
saints  do  help  them  in  these,  their  sufferings  for  righteousness,  the 
unrighteous  and  injurious  dealings  of  the  world  with  them,  have 
a  particular  fitness  for  this  purpose.  Those  trials  that  come  im- 
mediately from  God's  own  hand,  seem  to  bind  to  a  patient  and 
humble  compliance,  with  more  authority,  and  (I  may  say)  neces- 
sity ;  there  is  no  plea,  no  place  for  so  much  as  a  word,  unless  it 
be  directly  and  expressly  against  the  Lord's  own  dealing;  but  un- 
just suffering  at  the  hands  of  men,  requires  that  respect  unto  God 
(without  whose  hand  they  cannot  move,)  that  for  His  sake,  and 
for  reverence  and  love  to  him,  a  Christian  can  go  through  those 
with  that  mild  evenness  of  spirit  which  overcomes  even  in  suffering. 

And  there  is  nothing  outward  more  fit  to  persuade  a  man  to 
give  up  with  the  world  and  its  friendship,  than  to  feel  much  of  its 
enmity  and  malice,  and  that  directly  venting  itself  against  religion, 
making  that  the  very  quarrel,  which  is  of  all  things  dearest  to  a 
Christian,  and  in  the  highest  esteem  with  him. 

If  the  world  should  caress  them,  and  smile  on  them,  they  might 
be  ready  to  forget  their  home,  or  at  least  to  abate  in  the  frequent 
thoughts  and  fervent  desires  of  it,  and  to  turn  into  some  familiarity 
with  the  world,  and  favorable  thoughts  of  it,  so  as  to  let  out  some- 
what of  their  hearts  after  it;  and  thus,  Grace  would  grow  faint  by 
the  diversion  and  calling  forth  of  the  spirits  :  as  in  summer,  in  the 
hottest  and  fairest  weather,  it  is  with  the  body. 

It  is  an  observation  confirmed  by  the  experience  of  all  ages, 
that  when  the  Church  flourished  most  in  outward  peace  and 
wealth,  it  abated  most  of  its  spiritual  lustre,  which  is  its  genuine 
and  true  beauty,  opibus  major,  virtutibus  minor;  and  when  it 
seemed  most  miserable  by  persecutions  and  sufferings,  it  was 
most  happy  in  sincerity,  and  zeal,  and  vigor  of  grace.  When  the 
moon  shines  brightest  towards  the  earth,  it  is  dark  heavenwards : 
and,  on  the  contrary,  when  it  appears  not,  it  is  nearest  the  sun, 
and  clear  towards  heaven. 


COMMENTARY    ON    PETElt.  233 

[2.]  Persecuted  Christians  are  happy  in  acting  and  evidencing, 
by  those  sufferings  for  God,  their  love  to  Him.  Love  delights  in 
difficulties,  and  grows  in  them.  The  more  a  Christian  suffers  for 
Christ,  the  more  he  loves  Him,  and  accounts  Him  the  dearer ; 
and  the  more  he  loves  him,  still  the  more  can  he  suffer  for  Him. 

[3.]  They  are  happy,  as  in  testifying  love  to  Christ  and  glori- 
fying Him,  so  in  their  conformity  with  Him,  which  is  love's  ambi- 
tion. Love  affects  likeness  and  harmony  at  any  rate.  A  believer 
would  readily  take  it  as  an  affront,  that  the  World  should'be  kind 
to  him,  that  was  so  harsh  and  cruel  to  his  beloved  Lord  and 
Master.  Canst  thou  expect,  or  wouldst  thou  wish,  smooth  lan- 
guage from  that  World  which  reviled  thy  Jesus,  which  called  him 
Beelzebub  ?  Couldst  thou  own  and  accept  friendship  at  its  hands, 
which  buffetted  Him,  and  shed  His  blood  ?  Or,  art  thou  not, 
rather,  most  willing  to  share  with  Him,  and  of  St.  Paul's  mind, 
an  ambassador  in  chains  ;  God  forbid  that  I  should  glory  in  any- 
thing save  in  the  cross  of  Christ,  whereby  the  world  is  crucified  un- 
to me,  and  I  unto  the  world.  Gal.  vi.  14. 

[4.]  Suffering  Christians  are  happy  in  the  rich  supplies  of 
spiritual  comfort  and  joy,  which  in  those  times  of  suffering  are 
usual  ;  so  that  as  their  sufferings  for  Christ  do  abound,  their  con- 
solations in  him  abound  much  more,  as  the  Apostle  testifies,  2  Cor. 
i.  5.  God  is  speaking  most  peace  to  the  soul,  when  the  world 
speaks  most  war  and  enmity  against  it;  and  this  compensates 
abundantly.  When  the  Christian  lays  the  greatest  sufferings  men 
can  inflict  in  the  one  balance,  and  the  least  glances  of  God's 
countenance  in  the  other,  he  says,  it  is  worth  all  the  enduring  of 
those  to  enjoy  this  :  he  says  with  David,  Psal.  cix.  28.  Let 
them  curse,  but  bless  Thou  :  let  them  frown,  but  smile  Thou. 
And  thus  God  usually  doth  ;  he  refreshes  such  as  are  prisoners 
for  Him,  with  visits  which  they  would  gladly  buy  again  with  the 
hardest  restraints  and  debarring  of,  nearest  friends.  The  World 
cannot  but  misjudge  the  state  of  suffering  Christians ;  it  sees,  as 
St.  Bernard  speaks,  their  crosses,  but  not  their  anointings  :  vident 
cruccs  nostras,  uncliones  non  vident.  Was  not  Stephen,  think 
you,  in  a  happy  posture  even  in  his  enemies'  hands?  Was  he 
afraid  of  the  showers  of  stones  coming  about  his  ears,  who  saw 
the  heavens  opened,  and  Jesus  standing  on  the  Father's  right 
hand,  so  little  troubled  with  their  stoning  of  him,  that,  as  the 
text  hath  it,  in  the  midst  of  them  he  fell  asleep  1  Acts  vii.  60. 

[5.]  If  those  sufferings  be  so  small,  that  they  are  weighed  down 
even  by  present  comforts,  and  so  the  Christian  be  happy  in  them 
in  that  regard,  how  much  more  doth  the  weight  of  glory,  that  fol- 
lows surpass  these  sufferings  !  They  are  not  worthy  to  come  in 
comparison,  they  are  as  nothing  to  that  glory  that  shall  be  revealed, 
in  the  Apostle's  arithmetic  ;  Rom.  viii.  18,  when  I  have  cast  up 
the  sum  of  the  sufferings  of  this  present  time,  this  instant  now, 
*20 


234  LEIGH-TON'S  SELECT  WORKS.      . 

they  amount  to  just  nothing  in  respect  of  that  glory.  Now,  these 
sufferings  are  happy,  because  they  are  the  way  to  this  happiness, 
and  pledges  of  it,  and,  if  anything  can  do,  they  raise  the  very  de- 
gree of  it.  However,  it  is  an  exceeding  excellent  iceight  of  glory. 
The  Hebrew  word  which  signifies  glory,  signifies  weight. 
Earthly  glories  are  all  too  light,  except  in  the  weight  of  the  cares 
and  sorrows  that  attend  them  ;  but  that  hath  the  weight  of  com- 
plete blessedness.  Speak  not  of  all  the  sufferings,  nor  of  all  the 
prosperities  of  this  poor  life,  nor  of  anything  in  it,  as  worthy  of  a 
thought,  when  that  glory  is  named  ;  yea,  let  not  this  life  be  called 
life,  when  we  mention  that  other  life,  which  our  Lord,  by  his 
death,  hath  purchased  for  us. 

Faith  in  God. 

Faith  in  God  clears  the  mind,  and  dispels  carnal  fears.  It  is 
the  most  sure  help  :  What  time  1  am  afraid,  says  David,  I  will 
trust  in  thee.  Psalm  Ivi.  3.  It  resolves  the  mind  concerning  the 
event,  and  scatters  the  multitude  of  perplexing  thoughts  which 
arise  about  that :  What  shall  become  of  this  and  that  ?  What  if 
such  an  enemy  prevail  ?  What  if  the  place  of  pur  abode  grow 
dangerous,  and  we  be  not  provided,  as  others  are,  for  a  removal  ? 
No  matter,  says  Faith,  though  all  fail,  I  know  of  one  thing  that  will 
not ;  I  have  a  refuge  which  all  the  strength  of  nature  and  art  can- 
not break  in  upon  and  demolish,  a  high  defence,  my  rock  in  whom 
I  trust.  Psalm  Ixii.  5,  6.  The  firm  belief  of,  and  resting  on  His 
power,  and  wisdom,  and  love,  gives  a  clear  satisfying  answer  to 
all  doubts  and  fears.  It  suffers  us  not  to  stand  to  jangle  with 
each  trifling,  grumbling  objection,  but  carries  all  before  it,  makes 
day  in  the  soul,  and  so  chases  away  those  fears  that  vex  us  only 
in  the  dark,  as  affrightful  fancies  do.  This  is  indeed  to  sanctify 
God,  and  to  give  Him  his  own  glory,  to  rest  on  Him.  And  it  is 
a  fruitful  homage  which  is  thus  done  to  Him,  returning  us  so 
much  peace  and  victory  over  fears  and  troubles,  in  the  persua- 
sion that  nothing  can  separate  from  His  love ;  that  only  we  fear- 
ed, and  so,  the  things  that  cannot  reach  that,  can  be  easily  des- 
pised. 

******* 

In  all  estates,  I  know  of  no  heart's  ease,  but  to  believe  ;  to 
sanctify  and  honor  thy  God,  in  resting  on  His  word.  If  thou 
art  not  persuaded  of  this  love,  surely  that  will  carry  thee  above  all 
distrustful  fears.  If  thou  art  not  clear  in  that  point,  yet  depend  and 
resolve  to  stay  by  him,  yea, to  stay  onHim,till  He  show  Himself  unto 
thee.  Thou  hast  some  fear  of  him  ;  thou  canst  not  deny  it  with- 
out gross  injury  to  Him  and  thyself;  thou  wouldst  willingly  walk 
in  all  well-pleasing  unto  Him :  well  then,  who  is  among  you  that 
feareth  the  Lord,  though  he  see  no  present  light,  yet,  let  him  trust 


COMMENTARY    ON    PETER.  235 

in  the  name  of  the  Lord,  and  stay  upon  his  God.  Isa.  1.  10. 
Press  this  upon  thy  soul,  for  there  is  not  such  another  charm  for 
all  its  fears  and  disquiet  ;  therefore,  repeat  it  still  with  David,  sing 
this  still,  till  it  be  stilled,  and  chide  thy  distrustful  heart  into  believ- 
ing :  Why  art  thou  cast  down,  O  my  soul  1  why  art  thou  disquieted 
within  me?  Hope  in  God,  for  I  shall  yet  praise  Him.  Psalm 
xliii.  5.  Though  I  am  all  out  of  tune  for  the  present,  never  a  right 
string  in  my  soul,  yet,  He  will  put  forth  His  hand,  and  redress  all, 
arid  I  shall  yet  once  again  praise,  and  therefore,  even  now,  I 
will  hope. 

It  is  true,  some  may  say,  God  is  a  safe  shelter  and  refuge,  but 
He  is  holy,  and  holy  men  may  find  admittance  and  protection, 
but  can  so  vile  a  sinner  as  I  look  to  be  protected  and  taken  in 
under  His  safeguard  ?  Go  try.  Knock  at  His  door,  and  (take  it 
not  on  our  word,  but  on  his  own)  it  shall  be  opened  to  thee;  that 
once  done,  thou  shalt  have  a  happy  life  of  it  in  the  worst  times. 
Faith  hath  this  privilege,  never  to  be  ashamed ;  it  takes  sanctua- 
ry in  God,  and  sits  and  sings  under  the  shadow  of  his  wings,  as 
David  speaks.  Psalm  Ixiii.  7. 

The  holy  fear  of  God. 

Sanctify  Him  by  fearing  Him.  Let  Him  be  your  fear  and  your 
dread,  not  only  as  to  outward,  gross  offences  ;  fear  an  oath,  fear 
to  profane  the  Lord's  holy  day,  but  fear  also  all  irregular  earthly 
desires ;  fear  the  distempered  affecting  of  any  thing,  the  enter- 
taining of  any  thing  in  the  secret  of  your  hearts,  that  may  give 
distaste  to  your  Beloved.  Take  heed,  respect  the  Great  Person 
you  have  in  your  company,  who  lodges  within  you,  the  Holy  Spirit. 
Grieve  him  not ;  it  will  turn  to  your  own  grief  if  you  do,  for  all 
your  comfort  is  in  his  hand,  and  flows  from  Him.  If  you  be  but  in 
heart  dallying  with  sin,  it  will  unfit  you  for  suffering  outward 
troubles,  and  make  your  spirit  low  and  base  in  the  day  of  trial  ; 
yea,  it  will  fill  you  with  inward  trouble,  and  disturb  that  peace 
which,  I  am  sure,  you  who  know  it  esteem  more  than  all  the 
peace  and  flourishing  of  this  world.  Outward  troubles  do  not 
molest  or  stir  inward  peace,  but  an  unholy,  unsanctified  affection 
doth.  All  the  winds  without,  cause  not  an  earthquake,  but  that 
within  its  own  bowels  doth.  Christians  are  much  their  own  ene- 
mies in  unwary  walking  ;  hereby  they  deprive  themselves  of  those 
comforts  they  might  have  in  God,  and  so  are  often  almost  as  per- 
plexed and  full  of  fears,  upon  small  occasions,  as  worldlings  are. 
*###**# 

The  word  of  God  cures  the  many  foolish  hopes  and  fears  that 
we  are  naturally  subject  to,  by  representing  to  us  hopes  and  fears 
of  a  far  higher  nature,  which  swallow  up  and  drown  the  other,  as 
inundations  and  land-floods  do  the  little  ditches  in  those  meadows 
that  they  overflow.  Fear  nott  says  our  Saviour,  him  that  can  kilt 


236  LEIGHTON'S  SELECT  WORKS. 

the  body — What  then  ?  Fear  must  have  some  work — He  adds, 
But  fear  Him  who  can  kill  both  soul  and  body.  Thus,  in  the 
passage  cited  here,  Fear  not  their  fear,  but  sanctify  the  Lord, 
and  let  Him  be  your  fear  and  your  dread.  And  so,  as  for  the 
hopes  of  the  world,  care  not  though  you  lose  them  for  God  ;  there 
is  a  hope  in  you  (as  it  follows  here)  that  is  far  above  them. 

The  Believer's  Hope. 

All  the  estate  of  a  believer  lieth  in  hope,  and  it  is  a  royal  estate. 
As  for  outward  things,  the  children  of  God  have  what  He  thinks  fit 
to  serve  them,  but  those  are  not  their  portion,  and  therefore  He  gives 
often  more  of  the  world  to  those  who  shall  have  no  more  hereafter  ; 
but  all  their  flourish  and  lustre  is  but  a  base  advantage,  as  a 
lackey's  gaudy  clothes,  which  usually  make  more  shew  than 
his  who  is  heir  of  the  estate.  How  often,  under  a  mean  outward 
condition,  and  very  despicable  every  way,  goes  an  heir  of  glory 
born  of  God,  and  so  royal ;  born  to  a  crown  that  fadeth  not,  an 
estate  of  hopes,  but  so  rich  and  so  certain  hopes,  that  the  least 
thought  of  thenf  surpasses  all  the  world's  possessions  !  Men  think 
of  somewhat  for  the  present,  a  bird  in  hand,  as  you  say,  the  best 
of  it ;  but  the  odds  is  in  this,  that  when  all  present  things  shall  be 
past  and  swept  away,  as  if  they  had  not  been,  then  shall  these 
Hopers  be  in  eternal  possession ;  they  only  shall  have  all  for  ever, 
who  seemed  to  have  little  or  nothing  here. 

Oh !  how  much  happier,  to  be  the  meanest  expectant  of  the 
glory  to  come,  than  the  sole  possessor  of  all  this  world.  These 
expectants  are  often  kept  short  in  earthly  things,  and,  had  they 
the  greatest  abundance  of  them,  yet  they  cannot  rest  in  that. 
Even  so,  all  the  spiritual  blessings  that  they  do  possess  here  are 
nothing  to  the  hope  that  is  in  them,  but  as  an  earnest-penny  to 
their  great  inheritance,  which,  indeed,  confirms  their  hope,  and 
assures  unto  them  that  full  estate  ;  and  therefore,  be  it  never  so 
small,  they  may  look  on  it  with  joy,  not  so  much  regarding  it  sim- 
ply in  itself,  as  in  relation  to  that  which  it  seals  and  ascertains  the 
soul  of.  Be  it  never  so  small,  yet  it  is  a  pledge  of  the  great  glo- 
ry and  happiness  which  we  desire  to  share  in. 

It  is  the  grand  comfort  of  a  Christian,  to  look  often  beyond  all 
that  he  can  possess  or  attain  here  ;  and  as  to  answer  others,  when 
he  is  put  to  it  concerning  his  Hope,  so  to  answer  himself  concern- 
ing all  his  present  griefs  and  wants  :  I  have  a  poor  traveller's  lot 
here,  little  friendship  and  many  straits,  but  yet  I  may  go  cheerfully 
homewards,  for  thither  I  shall  come,  and  there  I  have  riches  and 
honor  enough,  a  palace  and  a  crown  abiding  me.  Here,  nothing 
but  depth  calling  upon  depth,  one  calamity  and  trouble,  as  waves, 
following  another  :  but  I  have  a  hope  of  that  rest  that  remaineth 
for  the  people  of  God.  I  feel  the  infirmities  of  a  mortal  state,  but 


COMMENTARY    ON    PETER.  237 

my  hopes  of  immortality  content  me  under  them.  I  find  strong 
and  cruel  assaults  of  temptations  breaking  in  upon  me,  but,  for  all 
that,  I  have  the  assured  hope  of  a  full  victory,  and  then, 
of  everlasting  peace.  I  find  a  law  in  my  members  rebelling  against 
the  law  of  my  mind,  which  is  the  worst  of  all  evils,  so  much 
strength  of  corruption  within  me  ;  yet,  there  is  withal  a  hope  within 
me  of  deliverance  and  I  look  over  all  to  that;  I  lift  up  my  head, 
because  the  day  of  my  redemption  draws  nigh.  This  1  dare  avow 
and  proclaim  to  all,  and  am  not  ashamed  to  answer  concerning 
this  blessed  Hope. 

The  Reason  for  the  Believer's  Hope  to  be  given  with  Meekness  and  Fear. 

It  is  to  be  done  with  meekness  and  fear;  meekness  towards 
men,  and  reverential  fear  towards  God. 

With  meekness^]  A  Christian  is  not,  therefore,  to  be  bluster- 
ing and  flying  out  into  invectives,  because  he  hath  the  better  of  it, 
against  a  man  that  questions  him  touching  this  Hope;  as  some 
think  themselves  certainly  authorized  to  rough  speech,  because 
they  plead  for  truth,  and  are  on  its  side.  On  the  contrary,  so 
much  the  rather  study  meekness,  for  the  glory  and  advantage  of 
the  truth.  It  needs  not  the  service  of  passion  ;  yea,  nothing  so 
deserves  it,  as  passion  when  set  to  serve  it.  The  Spirit  of  truth 
is  withal  the  Spirit  of  meekness.  The  Dove  that  rested  on  that 
great  Champion  of  truth,  who  is  The  Truth  itself,  is  from  Him 
derived  to  the  lovers  of  truth,  and  they  ought  to  seek  the  partici- 
pation of  it.  Imprudence  makes  some  kind  of  Christians  lose 
much  of  their  labor,  in  speaking  for  religion,  and  drive  those  fur- 
ther off,  whom  they  would  draw  into  it. 

And  fear.]  Divine  things  are  never  to  be  spoken  of  in  a  light, 
perfunctory  way,  but  with  a  reverent,  grave  temper  of  spirit ;  arid, 
for  this  reason,  some  choice  is  to  be  made  both  of  time  and  per- 
sons. The  confidence  that  attends  this  hope,  makes  the  believer 
not  fear  men,  to  whom  he  answers,  but  still  he  fears  his  God,  for 
whom  he  answers,  and  whose  interest  is  chief  in  those  things  he 
speaks  of.  The  soul  that  hath  the  deepest  sense  of  spiritual 
things,  and  the  truest  knowledge  of  God,  is  most  afraid  to  mis- 
carry in  speaking  of  Him,  most  tender  and  wary  how  to  acquit 
itself  when  engaged  to  speak  of  and  for  God. 

An  Enlightened  Conscience  and  good  Conversation. 

That  the  conscience  may  be  good,  it  must  be  enlightened,  and 
it  must  be  watchful,  both  advising  before,  and  after  censuring, 
according  lo  that  light. 

The  greater  part  of  mankind  little  regard  this  :  they  walk  by 
guess,  having  perhaps  ignorant  consciences,  and  the  blind,  you 


238  LEIGHTON'S  SELECT  WORKS. 

say  swallow  many  a  fly.  Yea,  how  many  consciences  are  without 
sense,  as  scared  with  an  hot  iron,  1  Tim.  iv.  2  ;  so  stupified,  that 
they  feel  nothing !  Others  rest  satisfied  with  a  civil  righteous- 
ness, an  imagined  goodness  of  conscience,  because  they  are  free 
from  gross  crimes.  Others,  who  know  the  rule  of  Christianity, 
yet  study  not  a  conscientious  respect  to  it  in  all  things  :  they  cast 
some  transient  looks  upon  the  rule  and  their  own  hearts,  it  may 
be,  but  sit  not  down  to  compare  them,  make  it  not  their  business, 
have  time  for  anything  but  that,  Non  vacant  bonce  menti.  They 
do  not,  with  St.  Paul,  exercise  themselves  in  this,  to  have  a  con- 
science void  of  offence  towards  God  and  men.  Acts  xxiv.  16. 
Those  were  his  Ascetics,  he  exhausted  himself  in  striving  against 
what  might  defile  the  conscience  ;  or,  as  the  word  signifies,  elab- 
orately wrought  and  dressed  his  conscience,  Horn.  Think  you, 
while  other  things  cannot  be  done  without  diligence  and  inten- 
tion, that  this  is  a  work  to  be  done  at  random  1  No,  it  is  the 
most  exact  and  curious  of  all  works,  to  have  the  conscience  right, 
and  keep  it  so  ;  as  watches,  or  other  such  neat  pieces  of  work- 
manship, except  they  be  daily  wound  up  and  skilfully  handled, 
will  quickly  go  wrong.  Yea,  besides  daily  inspection,  conscience 
should,  like  those,  at  some  times  be  taken  to  pieces,  and  more 
accurately  cleansed,  for  the  best  kept  will  gather  soil  and  dust. 
Sometimes  a  Christian  should  set  himself  to  a  more  solemn  ex- 
amination of  his  own  heart,  beyond  his  daily  search  ;  and  all  little 
enough  to  have  so  precious  a  good  as  this,  a  good  conscience. 
They  who  are  most  diligent  and  vigilant,  find  nothing  to  abate  as 
superfluous,  but  still  need  of  more.  The  heart  is  to  be  kept  with 
all  diligence,  or  above  all  keeping,  Prov.  iv.  23.  Corruption  with- 
in is  ready  to  grow  and  gain  upon  it,  if  it  be  never  so  little  neg- 
lected, and  from  without,  to  invade  it  and  get  in.  We  breathe 
in  a  corrupt,  infected  air,  and  have  need  daily  to  antidote  the 
heart  against  it. 

You  that  are  studying  to  be  excellent  in  this  art  of  a  good  con- 
science, go  on,  seek  daily  progress  in  it.  The  study  of  conscience 
is  a  more  sweet,  profitable  study  than  that  of  all  science,  wherein 
is  much  vexation,  and,  for  the  most  part,  little  or  no  fruit.  Read 
this  book  diligently,  and  correct  your  errata  by  that  other  book, 
the  word  of  God.  Labor  to  have  it  pure  and  right.  Other  books 
and  works  are  curious,  and  by-works,  they  shall  not  appear ;  but 
this  is  one  of  the  books  that  shall  be  opened  in  that  great  day, 
according  to  which  we  must  be  judged.  Rev.  xx.  12. 

On  this  follows  a  good  conversation,  as  inseparably  connected 
with  a  good  conscience.  Grace  is  of  a  lively,  active  nature,  and 
doth  act  like  itself.  Holiness  in  the  heart,  will  be  holiness  in  the 
life  too ;  not  some  good  actions,  but  a  good  conversation,  an  uni- 
form, even  tract  of  life,  the  whole  revolution  of  it  regular.  The 
inequality  of  some  Christian's  ways  doth  breed  much  discredit  to 
religion,  and  discomfort  to  themselves. 


COMMENTARY   ON   PETER.  239 

Observe  here,  1.  The  order  of  these  two.  2.  The  principle  of 
both. 

1.  The  order.  First,  the  Conscience  good,  and  then,  the  Con- 
versation. Make  the  tree  good  and  the  fruit  will  be  good,  says  our 
Saviour.  Matt.  xii.  33.  So,  here,  a  good  conscience  is  the  root 
of  a  good  conversation.  Most  men  begin  at  the  wrong  end  of 
this  work.  They  would  reform  the  outward  man  first :  that  will 
do  no  good,  it  will  be  but  dead  work. 

-Do  not  rest  upon  external  reformations,  they  will  not  hold; 
there  is  no  abiding,  nor  any  advantage,  in  such  a  work.     You 
think,  when  reproved,  Oh !  I  will  mend  arid  set  about  the  redress 
of  some  outward  things.     But  this  is  as  good  as  to  do  nothing. 
The  mind  and  conscience  being  dejiled,  as  the  Apostle  speaks, 
Tit.  i.  15,  doth  defile  all  the  rest:  it  is  a  mire   in  the  spring; 
although  the  pipes  are  cleansed,  they  will  grow  quickly  foul  again. 
If  Christians  in  their  progress  in  grace,  would  eye  this  most,  that 
the  conscience  be  growing  purer,  the   heart  more  spiritual,  the 
affections   more  regular   and   heavenly,  their   outward   carriage 
would  be  holier;  whereas  the  outward  work  of  performing  duties, 
and  being  much  exercised  in  religion,  may,  by  the  neglect  of  this, 
be  labor  in  vain,  and  amend  nothing  soundly.     To  set  the  out- 
ward actions  right,  though  with  an  honest  intention,  and  not  so  to 
regard  and  find  out  the  inward  disorder  of  the  heart,  whence 
that  in  the  actions  flows,  is  but  to  be  still  putting  the  index  of  a 
clock  right  with  your  finger,  while  it  is  foul,  or  out  of  order  with- 
in, which  is  a  continual  business,  atid  does  no  good.     Oh  !  but  a 
purified  conscience,  a  soul  renewed  and  refined  in  its  temper  and 
affections,  will  make  things  go  right  without,  in  all  the  duties  and 
acts  of  our  callings. 

2.  The  principle  of  good  in  both,  is  Christ :    Your  good  con- 
versation in   Christ.     The  conversation  is  not  good,  unless  in 

Him  ;  so  neither  is  the  conscience. 

#  *  #  #  # 

If  thou  wouldst  have  thy  conscience  and  heart  purified  and 
pacified,  and  have  thy  life  certified,  go  to  Christ  for  all,  make  use 
of  Him  ;  as  of  His  blood  to  wash  off  thy  guiltiness,  so  of  His 
Spirit  to  purify  and  sanctify  thee.  If  thou  wouldst  have  thy 
heart  reserved  for  God,  pure  as  His  temple ;  if  thou  wouldst  have 
thy  lusts  cast  out  which  pollute  thee,  and  findest  no  power  to  do  it ; 
go  to  Him,  desire  Him  to  scourge  out  that  filthy  rabble,  that  abuse 
His  house  and  make  it  a  den  of  thieves.  Seek  this,  as  the  only 
way  to  have  thy  soul  and  thy  ways  righted  to  be  in  Christt  and 
then,  walk  in  Him.  Let  thy  conversation  be  in  Christ.  Study 
Him,  and  follow  Him  :  look  on  His  way,  on  His  graces,  His  obe- 
dience, and  humility,  and  meekness,  till,  by  looking  on  them, 
they  make  the  very  idea  of  thee  new,  as  the  painter  doth  of  a 
face  he  would  draw  tc  the  life.  So  behold  His  glory,  that  thou 


240  LEIGHTON'S  SELECT  WORKS. 

mayest  be  transformed  from  glory  to  glory.  But  as  it  is  there 
added,  this  must  be  by  the  Spirit  of  the  Lord.  2  Cor.  iii.  18. 
Do  not,  therefore,  look  on  Him  simply,  as  an  example  without 
thee,  but  as  life  within  thee.  Having  received  Him,  walk  not 
only  like  Him,  but  in  Him  as  the  Apostle  St.  Paul  speaks,  Col.  ii. 
6.  And  as  the  word  is  here,  have  your  conversation,  not  only  ac- 
cording to  Christ,  but  in  Ckrist.  Draw  from  His  fulness  grace 
for  grace.  John  i.  16. 

The  advantage  of  a  good  Conscience  and  Conversation. 

There  is  even  an  external  success  attends  it,  in  respect  of  the 
malicious,  ungodly  world  :  They  shall  be  ashamed  that  falsely  ac- 
cuse you.  Thus  often  it  is  even  most  evident  to  men  ;  the  victo- 
ry of  innocency,  silent  innocency,  most  strongly  confuting  all 
calumny,  making  the  ungodly,  false  accusers  hide  their  heads. 
Thus  without  stirring,  the  integrity  of  a  Christian  conquers  ;  as 
a  rock,  unremoved,  breaks  the  waters  that  are  dashing  against  it. 
And  this  is  not  only  a  lawful  but  a  laudable  way  of  revenge, 
shaming  calumny  out  of  it,  and  punishing  evil-speakers  by  well- 
doing ;  shewing  really  how  false  their  accusers  were.  This  is 
the  most  powerful  apology  and  refutation ;  as  the  sophister  who 
would  prove  there  was  no  motion,  was  best  answered  by  the  phi- 
losopher's rising  up  and  walking.  And  without  this  good  con- 
science and  conversation,  we  cut  ourselves  short  of  other  apolo- 
gies for  religion,  whatsoever  we  say  for  it.  One  unchristian  ac- 
tion will  disgrace  it  more  than  we  can  repair  by  the  largest  and 
best  framed  speeches  on  its  behalf. 

Let  those,  therefore,  who  have  given  their  names  to  Christ  hon- 
or Him,  and  their  holy  profession  most  this  way.  Speak  for  Him 
as  occasion  requires  ; — why  should  we  not,  provided  it  be  with 
meekness  and  fear,  as  our  Apostle  hath  taught  ? — but  let  this  be 
the  main  defence  of  religion  :  like  suitably  to  it,  and  commend  it 
so.  Thus  all  should  do  who  are  called  Christians  ;  they  should 
adorn  that  holy  profession  with  holy  conversation.  But  the  most 
are  nothing  better  than  spots  and  blots, some  wallowing  in  the  mire, 
and  provoking  one  another  to  all  uncleanness.  Oh  !  the  un- 
christian life  of  Christians !  an  evil  to  be  much  lamented,  more 
than  all  the  troubles  we  sustain  !  But  these,  indeed,  do  thus  deny 
Christ,  and  declare  that  they  are  not  His.  So  many  as  have  any 
reality  of  Christ  in  you,  be  so  much  the  more  holy,  the  more 
wicked  the  rest  are.  Strive  to  make  it  up,  and  to  honor  that 
name  which  they  disgrace.  And  if  they  will  reproach  you,  be- 
cause ye  walk  not  wifh  them,  and  cast  the  mire  of  false  re- 
proaches on  you,  take  no  notice,  but  go  on  your  way  ;  it  will  dry, 
and  easily  rub  off.  Be  not  troubled  with  misjudgings  ;  shame 
them  out  of  it  by  your  blameless  and  holy  carriage,  for  that  will 


COMMENTARY    ON    PETER.  241 

do  most  to  put  lies  out  of  countenance.  However,  if  they  con- 
tinue impudent,  the  day  is  at  hand,  wherein  all  the  enemies  of 
Christ  shall  be  all  clothed  over  and  covered  with  shame>  and  they 
who  have  kept  a  good  conscience,  and  walked  in  Christ,  shall  lift 
up  their  faces  with  joy. 

A  good  Conscience  makes  Affliction  light. 

As  the  Apostle  calls  sin,  the  sting  of  death,  so  is  it  of  all  suffer- 
ings, and  the  sting  that  strikes  deepest  into  the  very  soul :  no 
stripes  are  like  those  that  are  secretly  given  by  an  accusing  con- 
science. Surdo  vcrbere  cedit.  Juv. 

A  sad  condition  it  is,  to  have  from  thence  the  greatest  anguish, 
whence  the  greatest  comfort  should  be  expected  ;  to  have  thickest 
darkness,  whence  they  should  look  for  the  clearest  light.  Men 
who  have  evil  consciences,  love  not  to  be  with  them,  are  not  much 
with  themselves :  as  St.  Augustine  compares  them  to  such  as  have 
shrewd  wives,  they  love  not  to  be  much  at  home.  But  yet,  out- 
ward distress  sets  a  man  inward,  as  foul  weather  drives  him  home, 
and  there,  where  he  should  find  comfort,  he  is  met  with  such  ac- 
cusations as  are  like  a  continual  dropping,  as  Solomon  speaks  of 
a  contentious  woman,  Prov.  xix.  3.  It  is  a  most  wretched  state, 
to  live  under  sufferings  or  afflictions  of  any  kind,  and  be  a  stran- 
ger to  God  ;  for  a  man  'to  have  God  and  his  conscience  against 
him,  that  should  be  his  solace  in  times  of  distress  ;  being  knocked 
off  from  the  comforts  of  the  world,  whereon  he  rested,  and  having 
no  provision  of  spiritual  comfort  within,  nor  expectation  from 
above. 

But  the  children  of  God,  in  their  sufferings,  especially  in  such 
as  are  encountered  for  God,  can  retire  within  themselves,  and  re- 
joice in  the  testimony  of  a  good  conscience,  yea,  in  the  possession, 
of  Christ  dwelling  within  them.  All  the  trouble  that  befals  them, 
is  but  of  the  rattling  of  hail  upon  the  tiles  of  the  house,  to  a  man 
who  is  sitting  within  a  warm  room  at  a  rich  banquet ;  and  such  is 
a  good  conscience,  a  feast,  yea,  a  continual  feast.  The  Believer 
looks  on  his  Christ,  and  in  Him  reads  his  deliverance  from  con- 
demnation, and  that  is  a  strong  comfort,  a  cordial  that  keeps  him 
from  fainting  in  the  greatest  distresses.  When  the  conscience 
gives  this  testimony,  that  sin  is  forgiven,  it  raises  the  soul  above 
outward  sufferings.  Tell  the  Christian  of  loss  of  goods,  or  lib- 
erty, or  friends,  or  life,  he  answers  all  with  this  :  Christ  is  mine, 
and  my  sin  is  pardoned  ;  that  is  enough  for  me.  What  would  I 
not  have  suffered,  to  have  been  delivered  from  the  wrath  of  God, 
if  any  suffering  of  mine  in  this  world  could  have  done  that?  Now 
that  is  done  to  my  hand,  all  other  sufferings  are  light ;  they  are  light 
and  but  for  a  moment.  One  thought  of  eternity  drowns  the  whole 
time  of  the  world's  duration,  which  is  but  as  one  instant,  or  twin k- 
21 


242  LEIGHTON'S  SELECT  WORKS. 

ling  of  an  eye,  betwixt  eternity  before,  and  eternity  after ;  how 
much  less  is  any  short  life,  (and  a  small  part  of  that  is  spent  in  suf- 
ferings,) yea,  what  is  it,  though  it  were  all  sufferings  without  inter- 
ruption, which  yet  it  is  not!  When  I  look  forward  to  the 
crown,  all  vanishes,  and  I  think  it  less  than  nothing.  Now, 
these  things  the  good  conscience  speaks  to  the  Christian  in  his 
sufferings ;  therefore,  certainly,  his  choice  is  best,  who  provides  it 
for  his  companion  against  evil  and  troublous  times.  If  moral  in- 
tegrity went  so  far,  (as  truly  it  did  in  some  men  who  had  much  of 
of  it,)  that  they  scorned  all  hard  encounters,  and  esteemed  this  a 
sufficient  bulwark,  a  strength  impregnable,  Hie  murus  aheneus 
esto,  nil  conscire  sibi,  how  much  more  the  Christian's  good  con- 
science, which  alone  is  truly  such  ! 

%  The  sufferings  of  Christ. 

That  which  the  Apostle  speaks  here,  of  His  once  suffering,  hath 
its  truth;  taking  in  all,  He  suffered  once;  His  whole  life  was  one 
continued  line  of  suffering,  from  the  manger  to  the  cross.  All 
that  lay  betwixt  was  suitable ;  His  estate  and  entertainment 
throughout  his  whole  life,  agreed  well  with  so  mean  a  beginning, 
and  so  reproachful  an  end,  of  it.  Forced  upon  a  flight,  while  he 
could  not  go,  and  living  till  he  appeared  in  public,  in  a  very  mean 
despised  condition,  as  the  carpenter's  son ;  and  afterwards,  his 
best  works  paid  with  envy  and  revilings,  called  a  wine-bibber,  and 
a  caster  out  of  devils  by  the  prince  of  devils  ;  his  life  often  laid  in 
wait  and  sought  for.  Art  thou  mean  in  thy  birth  and  life,  despised, 
misjudged,  and  reviled,  on  all  hands?  Look  how  it  was  with  Him, 
who  had  more  right  than  thou  hast,  to  better  entertainment  in  the 
world.  Thou  wilt  not  deny  it  was  his  own  ;  it  was  made  by  Him, 
and  He  was  in  it,  and  it  knew  Him  not.  Are  thy  friends  harsh  to 
thee  1  He  came  unto  His  own,  and  His  own  received  Him  not. 
Hast  thou  a  mean  cottage,  or  art  thou  drawn  from  it  and  hast  no 
dwelling,  and  art  thou  every  way  poor  and  ill-accommodated  ? 
He  was  as  poor  as  thou  canst  be,  and  had  not  where  to  lay  his 
head,  worse  provided  than  the  birds  and  foxes !  But  then,  con- 
sider to  what  a  height  His  sufferings  rose  in  the  end,  that  most 
remarkable  part  of  them  here  meant  by  his  once  suffering  for  sins. 
If  thou  shouldest  be  cut  off  by  a  violent  death,  or  in  the  prime  of 
thy  years,  mayst  thou  not  look  upon  Him  as  going  before  thee  in 
both  these  ?  And  in  so  ignominious  a  way !  Scourged,  buffetted, 
and  spit  on,  He  endured  ail,  He  gave  his  back  to  the  smiters,  and 
then,  as  the  same  prophet  hath  it.  He  was  numbered  amongst  the 
transgressors.  Isa.  liii.  ult.  When  they  had  used  him  with  all 
that  shame,  they  hanged  him  betwixt  two  thieves,  and  they  that 
passed  by  wagged  their  heads,  and  darted  taunts  at  Him,  as  at  a 
mark  fixed  to  the  cross  :  they  scoffed  and  said,  He  saved  others, 


COMMENTARY    ON    PETER.  243 

himself  Tie  cannot  save.     He  endured  the  cross,  and  despised  the 
shame,  says  the  Apostle,  Heb.  xii.  2. 

Thus  we  see  the  outside  of  His  sufferings.  But  the  Christian 
is  subject  to  grievous  temptations  and  sad  desertions,  which  are 
heavier  by  far  than  the  sufferings  which  indeed  the  Apostle  speaks 
of  here.  Yet  even  in  these,  this  same  argument  of  his  holds. 
For  our  Saviour  is  not  unacquainted  with,  nor  ignorant  of,  either 
of  those,  though  still  without  sin.  If  any  of  that  had  been  in  any 
of  His  sufferings,  it  had  not  furthered,  but  undone  all  our  comfort 
in  Him.  But  tempted  He  was  ;  He  suffered  that  way  too,  and  the 
temptations  were  terrible  as  you  know.  And  was  there  not  some 
strong  conflict  when  he  fell  down  and  prayed  in  the  garden,  and 
sweat  drops  of  blood?  Was  there  not  an  awful  eclipse,  when  he 
cried  out  on  the  cross,  My  God,  my  God,  why  hast  thou  forsaken 
me  1  So  that,  even  in  these,  we  may  apply  this  comfort,  and  stay 
ourselves  or  our  souls  on  Him,  and  go  to  Him  as  a  compassionate 

High-priest.    Heb.  iv.  15.    For  Christ  also  suffered. 

*  ****** 

There  is,  from  these  sufferings  of  Christ,  such  a  result  of  safety 
and  comfort  to  a  Christian,  as  makes  them  a  most  effectual  en- 
couragement to  suffering,  which  is  this  :  if  He  suffered  once,  and 
that  was^br  sin,  now  that  heavy,  intolerable  suffering  for  sin  is 
once  taken  out  of  the  Believer's  way,  it  makes  all  other  sufferings 
light,  exceeding  light,  as  nothing  in  his  account.  He  suffered 
once  for  sin,  so  that  to  them  who  lay  hold  on  Him  this  holds  sure, 
that  sin  is  never  to  be  suffered  for  in  the  way  of  strict  justice  again, 
as  not  by  Him,  so  not  by  them  who  are  in  Him ;  for  He  suffered 
for  sins  once,  and  it  was  for  their  sins,  every  poor  believer's.  So, 
now  the  soul,  finding  itself  rid  of  that  fear,  goes  cheerfully  through 
all  other  hazards  and  sufferings. 

Whereas  the  soul,  perplexed  about  that  question,  finds  no  relief 
in  all  other  enjoyments  ;  all  propositions  of  lower  comforts  are 
unsavory  and  troublesome  to  it.  Tell  it  of  peace  and  prosperity  ; 
say,  however  the  world  go,  you  shall  have  ease  and  pleasure,  and 
you  shall  be  honored  and  esteemed  by  all ;  though  you  could  make 
a  man  sure  of  these,  yet  if  his  conscience  be  working  and  stirred 
about  the  matter  of  his  sin,  and  the  wrath  of  God  which  is  tied 
close  to  sin,  h.e  will  wonder  at  your  impertinency,  in  that  you 
speak  so  far  from  the  purpose.  Say  what  you  will  of  these,  he 
still  asks,  What  do  you  mean  by  this  ?  Those  things  answer  not 
to  me.  Do  you  think  I  can  find  comfort  in  them,  so  long  as  my 
sin  is  unpardoned,  and  there  is  a  sentence  of  eternal  death  stand- 
ing above  my  head  ?  I  feel  even  an  impress  of  somewhat  of  that 
hot  indignation  ;  some  flashes  of  it  flying  and  lighting  upon  the 
face  of  my  soul,  and  how  can  I  take  pleasure  in  these  things  you 
speak  of?  And  though  I  should  be  senseless,  and  feel  nothing  of 
this  all  my  life,  yet,  how  soon  shall  I  have  done  with  it,  and  the 


444  LEIGHTON'S  SELECT  WORKS 

delights  that  reach  no  further.  And  then  to  have  everlasting  burn- 
ings, and  eternity  of  wrath  to  enter  to  !  How  can  I  be  satisfied 
with  that  estate  : — All  you  offer  a  man  in  this  posture,  is  as  if  you 
should  set  dainty  fare,  and  bring  music  with  it,  before  a  man  lying 
almost  pressed  to  death  under  great  weights,  and  should  bid  him 
eat  and  be  merry,  but  lift  not  off  .his  pressure  ;  you  do  but  mock 
the  man  and  add  to  his  misery.  On  the  contrary,  he  that  hath 
got  but  a  view  of  his  Christ,  and  reads  his  own  pardon  in  Christ's 
sufferings,  can  rejoice  in  this,  in  the  midst  of  all  other  sufferings, 
and  look  on  death  without  apprehension,  yea,  with  gladness,  for 
the  sting  is  out.  Christ  hath  made  all  pleasant  to  him  by  this 
one  thing,  that  He  suffered  once  for  sins.  Christ  hath  perfumed 
the  cross  and  the  grave,  and  made  all  sweet.  The  pardoned  man 
finds  himself  light,  skips  and  leaps,  and,  through  Christ  strength- 
ening him,  he  can  encounter  any  trouble.  If  you  think  to  shut  up 
his  spirit  within  outward  sufferings,  he  is  now,  as  Sampson  in  his 
strength,  able  to  carry  away  on  his  back  the  gates  with  which  you 
would  enclose  him.  Yea,  he  can  submit  patiently  to  the  Lord's 
hand  in  any  correction  :  Thou  hast  forgiven  my  sin,  therefore  deal 
with  me  as  thou  wilt ;  all  is  well. 

***** 

Shall  any  man  offer  to  bear  the  name  of  a  Christian,  who 
pleases  himself  in  the  way  of  sin,  and  can  delight  and  sport  him- 
self with  it,  when  he  considers  this,  that  Christ  suffered  for 
sin  ?  Do  not  think  it,  you  who  still  account  sin  sweet,  which 
He  found  so  bitter,  and  account  that  light,  which  was  so  heavy  to 
Him,  and  made  His  soul  heavy  to  the  death.  You  are  yet  far  off 
from  Him.  If  you  were  in  Him,  and  one  with  Him,  there  would 
be  some  harmony  of  your  hearts  with  His,  and  some  sympathy 
with  those  sufferings,  as  endured  by  your  Lord,  your  Head,  and 
for  you.  They  who,  with  a  right  view,  see  Him  as  pierced  by 
their  sins,  that  sight  pierces  them,  and  makes  them  mourn,  brings 
forth  tears,  beholding  the  gushing  forth  of  His  blood.  This 
makes  the  real  Christian  an  avowed  enemy  to  sin.  Shall  I  ever 
be  friends  with  that,  says  he,  which  killed  my  Lord  ?  No,  but  I 
will  ever  kill  it,  arid  do  it  by  applying  His  death.  The  true  pen- 
itent is  sworn  to  be  the  death  of  sin  :  he  may  be  surprised  by  it, 
but  there  is  no  possibility  of  reconcilement  betwixt  them. 

Thou  that  livest  kindly  and  familiarly  with  sin,  and  either 
openly  declarest  thyself  for  it,  or  hast  a  secret  love  for  it,  where 
canst  thou  reap  any  comfort  1  Not  from  these  sufferings.  To 
thee,  continuing  in  that  posture,  it  is  all  one  as  if  Christ  had  not 
suffered  for  sins  ;  yea,  it  is  worse  than  if  no  such  thing  had  been, 
that  there  is  salvation,  and  terms  of  mercy  offered  unto  thee,  and 
yet  thou  perishest ;  that  there  is  balm  in  Gilead,  and  yet  thou  art 
not  healed.  And  if  thou  hast  not  comfort  from  Jesus  crucified,  I 
know  not  whence  thou  canst  have  any  that  will  hold  out.  Look 


COMMENTARY    ON    PETER.  245 

about  thee,  tell  me  what  thou  seest,  either  in  thy  possession  or  in 
thy  hopes,  that  thou  esteemest  most,  and  layest  thy  confidence  on. 
Or,  to  deal  more  liberally  with  thee,  see  what  estate  thou  wouldst 
choose,  hadst  thou  thy  wish  ;  stretch  thy  fancy  to  devise  an  earth- 
ly happiness.  These  times  are  full  of  unquietness  ;  but  give  thee 
a  time  of  the  calmest  peace,  not  an  air  of  trouble  stirring ;  put 
thee  where  thou  wilt,  far  off  from  fear  of  sword  and  pestilence, 
and  encompass  thee  with  children,  friends,  and  possessions,  and 
honors,  and  comfort,  and  health  to  enjoy  all  these  ;  yet  one  thing 
thou  must  admit  in  the  midst  of  them  all :  within  a  while  thou 
must  die,  and  having  no  real  portion  in  Christ,  but  only  a  delu- 
ding dream  of  it,  thou  sinkest  through  that  death  into  another 
death  far  more  terrible.  Of  all  thou  enjoyest,  nothing  goes  along 
with  thee  but  unpardoned  sin,  and  that  delivers  thee  up  to  end- 
less sorrow.  Oh  that  you  were  wise,  and  would  consider  your  lat- 
ter end !  Do  not  still  gaze  about  you  upon  trifles,  but  yet  be  en- 
treated to  take  notice  of  your  Saviour,  and  receive  him,  that  he 
may  be  yours.  Fasten  your  belief  and  your  love  on  Him.  Give 
all  your  heart  to  Him,  who  stuck  not  to  give  Himself  an  offering 

for  your  sins. 

*  *  *  *  * 

This  were  a  happy  estate  indeed.  But  what  shall  they  think 
who  have  no  assurance,  they  who  doubt  that  Christ  is  theirs,  and 
that  He  suffered  for  their  sins  ?  I  know  no  way  but  to  believe  on 
Him,  and  then  you  shall  know  that  He  is  yours.  From  this 
arises  the  grand  mistake  of  many  :  they  would  first  know  that 
Christ  is  theirs,  and  then  would  believe :  which  cannot  be,  be- 
cause He  becomes  ours  by  believing.  It  is  that  which  gives  title 
and  propriety  to  Him.  He  is  set  before  Sinners  as  a  Saviour  who 
hath  suffered  for  sin,  that  they  may  look  to  him  and  be  saved  ; 
that  they  may  lay  over  their  souls  on  him,  and  then  they  may  be 
assured  he  suffered  for  them. 

Say,  then,  what  is  it  that  scares  thee  from  Christ  ?  This,  thou 
seest,  is  a  poor  groundless  exception,  for  He  is  set  before  thee  as 
a  Saviour  to  believe  on,  that  so  He  may  be  thy  Saviour.  Why 
wilt  thou  not  come  unto  Him  ?  Why  refusest  thou  to  believe  ? 
^rt  thou  a  sinner  ?  Art  thou  unjust  ?  Then,  He  is  fit  for  thy 
case  :  He  suffered  for  sins,  the  Just  for  the  unjust.  Oh\  but  so 
many  and  so  great  sins !  Yea,  is  that  it  ?  It  is  true  indeed,  and 
good  reason  thou  hast  to  think  so ;  but  \st,  Consider  whether  they 
be  excepted  in  the  proclamation  of  Christ,  the  pardon  that  comes 
in  His  name  :  if  not,  if  He  make  no  exception,  why  wilt  thou  ? 
2dly,  Consider  if  thou  wilt  call  them  greater  than  this  sacrifice, 
He  suffered.  Take  due  notice  of  the  greatness  and  worth,  first, 
of  His  person,  and  then,  of  His  sufferings,  and  thou  wilt  not  dare 
to  say  thy  sin  goes  above  the  value  of  his  suffering,  or  that  thou 
art  too  unjust  for  Him  to  justify  thee.  Be  as  unrighteous  as  thou 


246  LEIGHTON'S  SELECT  WORKS. 

canst  be,  art  thou  convinced  of  it  1  then,  know  that  Jesus  the 
just  is  more  righteous  than  thy  unrighteousness.  And,  after  all 
is  said  that  any  sinner  hath  to  say,  they  are  yet,  without  excep- 
tion, blessed  who  trust  in  Him.  Psalm  ii.  ult. 

Our  restoration  to  nearness  lo  God  is  by  Christ's  Sufferings. 

This  the  Apostle  hath  excellently  expressed,  Eph.  ii.  16.  He 
hath  reconciled  us  by  His  cross,  having  slain  the  enmity :  He  kill- 
ed the  quarrel  betwixt  God  and  us,  killed  it  by  His  death ;  brings 
the  Parties  together,  and  hath  laid  a  sure  foundation  of  agreement 
in  His  own  sufferings ;  appeases  His  Father's  wrath  by  them,  and 
by  the  same,  appeases  the  sinner's  conscience.  All  that  God  hath 
to  say,  in  point  of  justice,  is  answered  there ;  all  that  the  poor 
humbled  sinner  hath  to  say,  is  answered  too.  He  hath  offered  up 
such  an  atonement  as  satisfies  the  Father,  so  that  He  is  content 
that  sinners  should  come  in  and  be  reconciled.  And  then,  Christ 
gives  notice  of  this  to  the  soul,  to  remove  all  jealousies.  It  is  full 
of  fear  :  though  it  would,  it  dares  not  approach  unto  God,  appre- 
hending him  to  be  a  consuming  fire.  They  who  have  done  the  of- 
fence, are  usually  the  hardest  to  reconcile,  because  they  are  still  in 
doubt  of  their  pardon;  But  Christ  assures  the  soul  of  a  full  and 
hearty  forgiveness,  quenching  the  flaming  wrath  of  God  by  His 
blood.  No,  says  Christ,  upon  my  warrant  corne  in  ;  you  will  now 
find  my  Father  otherwise  than  you  imagine :  He  hath  declared 
Himself  satisfied  at  my  hands,  and  is  willing  to  receive  you,  to 
be  heartily  and  thoroughly  friends ;  never  to  hear  a  word  more  of 
the  quarrel  that  was  betwixt  you;  to  grant  a  full  oblivion.  And 
if  the  soul  bear  back  still  through  distrust,  He  takes  it  by  the  hand, 
and  draws  it  forward,  leads  it  unto  His  Father ;  presents  it  to 
Him,  and  leaves  not  the  matter  till  it  be  made  a  fulJ  and  sure 
agreement. 

But  for  this  purpose,  that  the  soul  may  be  both  able  and  willing 
to  come  unto  God,  the  sufferings  of  Christ  take  away  that  other 
impediment.  As  they  satisfy  the  sentence,  and  thereby  remove 
the  guiltiness  of  sin,  so  He  hath  by  them  purchased  a  deliverance 
from  the  tyrannous  power  of  sin,  which  detains  the  soul  from  God* 
after  all  the  way  has  been  made  for  its  return.  And  he  hath  a 
power  of  applying  His  sufferings  to  the  soul's  deliverance,  in  that 
kind  too.  He  opens  the  prison  doors  to  them  who  are  led  cap- 
tive ;  and  because  the  great  chain  is  upon  the  heart  willingly  en- 
thralled in  sin,  He,  by  His  sovereign  power,  takes  off  that,  frees 
the  heart  from  the  love  of  sin,  and  shews  what  a  base  slavish  con- 
dition it  is  in,  by  representing,  in  His  effectual  way,  the  goodness 
of  God,  His  readiness  to  entertain  a  returning  sinner,  and  the 
sweetness  and  happiness  of  communion  with  Him.  Thus  He 
powerfully  persuades  the  heart  to  shake  off  all,  and,  without  fur- 


COMMENTARY    ON   PETER.  247 

ther  delay,  to  return  unto  God,  so  as  to  be  received  into  favor  and 
friendship,  and  to  walk  in  the  way  of  friendship,  with  God,  to 
give  up  itself  to  His  obedience,  to  disdain  the  vile  service  of  sin, 
and  live  suitably  to  the  dignity  of  fellowship  and  union  with  God. 
And  there  is  nothing  but  the  power  of  Christ  alone,  that  is  able 
to  effect  this,  to  persuade  a  sinner  to  return,  to  bring  home  a  heart 
unto  God.  Common  mercies  of  God,  though  they  have  a  leading 
faculty  to  repentance,  (Rom.  ii.  4.)  yet  the  rebellious  heart  will 
not  be  led  by  them.  The  judgments  of  God,  public  or  personal, 
though  they  ought  to  drive  us  to  God,  yet  the  heart,  unchanged, 
runs  the  further  from  God.  Do  we  not  see  it  by  ourselves  and 
other  sinners  about  us?  They  look  not  at  all  towards  Him  who 
smites,  much  less  do  they  return  ;  or  if  any  more  serious  thoughts 
of  returning  arise  upon  the  surprise  of  an  affliction,  how  soon  van- 
ish they,  either  the  stroke  abating,  or  the  heart,  by  time,  growing 
hard  and  senseless  under  it !  Indeed,  when  it  is  renewed  and 
brought  in  by  Christ,  then  all  other  things  have  a  sanctified  influ- 
ence, according  to  their  quality,  to  stir  up  a  Christian  to  seek  after 
fuller  communion,  closer  walk,  and  nearer  access  to  God.  But 
leave  Christ  out,  I  say,  and  all  other  means  work  not  this  way  : 
neither  the  works  nor  the  word  of  God  sounding  daily  in  his  ear, 
Return,  Return.  Let  the  noise  of  the  rod  speak  it  too,  and  both  join 
together  to  make  the  cry  the  louder,  yet  the  wicked  will  do  wick- 
edly, Dan.  xii.  10 ;  will  not  hearken  to  the  voice  of  God,  will  not 
see  the  hand  of  God  lifted  up,  Isa.  xxvi.  tl  ;  will  not  be  per- 
suaded to  go  in  and  seek  peace  and  reconcilement  with  God, 
though  declaring  Himself  provoked  to  punish,  and  to  behave  Him- 
self as  an  enemy  against  his  own  people.  How  many  are  there, 
who,  in  their  own  particular,  have  been  very  sharply  lashed  with 
divers  scourges  on  their  bodies,  or  their  families,  and  yet  are  never 
a  whit  the  nearer  God  for  it  all,  their  hearts  are  proud,  and  earthly, 
and  vain,  as  ever !  and  let  him  lay  on  ever  sp  much,  they  will 
still  be  the  same.  Only  a  Divine  virtue,  going  forth  from  Christ 
lifted  tip,  draws  men  unto  Him ;  and,  being  come  unto  Him,  He 
brings  them  unto  the  Father. 

Resurrection  of  Christ  from  the  Grave. 

The  chains  of  that  prison  are  strong,  but  He  was  too  strong  a 
prisoner  to  be  held  by  them  ;  as  our  Apostle  hath  it  in  his  sermon, 
(Acts  ii.  24.)  that  it  was  not  possible  that  He  should  be  kept  by 
them.  They  thought  all  was  sure  when  they  had  rolled  to  the 
stone,  and  sealed  it ;  that  then  the  Grave  had  indeed  shut  her 
mouth  upon  Him  ;  it  appeared  a  done  business  to  them,  and 
looked  as  if  it  were  very  complete  in  His  enemies'  eyes,  and  very 
desperate  to  His  friends,  His  poor  disciples  and  followers.  Were 
they  not  near  the  point  of  giving  over,  when  they  said,  This  is 


248  LEIGHTON'S  SELECT  WORKS. 

the  third  day,  &c.,  and,  We  thought  this  had  been  He  that  should 
have  delivered  Israel?  Luke  xxiv.  21.  And  yet,  he  was  then 
with  them,  who  was  indeed  the  deliverer  and  salvation  of  Israel. 
That  rolling  of  the  stone  to  the  grave,  was  as  if  they  had  rolled  it 
towards  the  East  in  the  night,  to  stop  the  rising  of  the  sun  the 
next  morning  ;  much  further  above  all  their  watches  and  their 
power  was  this  Sun  of  Righteousness  in  his  rising  again.  That 
body  which  was  entombed  was  united  to  the  spring  of  life,  the  Di- 
vine Spirit  of  the  Godhead  that  quickened  it. 

Memory  of  the  Righteous. 

There  were  many  great  and  powerful  persons  in  those  days, 
who  overtopped  Noah  (no  doubt)  in  outward  respects  ;  as,  in  their 
stature,  the  proud  giants.  And  they  begot  children,  mighty  men 
of  old,  men  of  renown,  as  the  text  hath  it,  Gen.  vi.  3 ;  and  yet,  as 
themselves  perished  in  the  flood,  so  their  names  are  drowned. 
They  had  their  big  thoughts,  certainly,  that  their  houses  and 
their  names  should  continue,  as  the  Psalmist  speaks  (Psal.  xlix. 
11),  and  yet  they  are  sunk  in  perpetual  oblivion  ;  while  Noah's 
name,  who  walked  in  humble  obedience,  you  see  in  these  most 
precious  records  of  God's  own  Book,  still  looks  fresh,  and  smells 
sweet,  and  hath  this  honor,  that  the  very  age  of  the  world  is 
marked  with  this  name,  to  be  known  by  it :  In  the  days  of  Noah. 
That  which  profane  ambitious  persons  do  idolatrously  seek  after, 
they  are  often  remarkably  dissappointed  of.  They  would  have 
their  names  memorable  and  famous,  yet  they  rot ;  they  are  either 
buried  with  them,  or  remembered  with  disgrace,  rotting  above 
ground,  as  carcasses  uninterred,  and  so  are  the  more  noisome ; 
it  being  as  little  credit  to  them  to  be  mentioned,  as  for  Pilate  that 
his  name  is  in  the  Confession  of  Faith.  But  the  name  and  re- 
membrance of  the  righteous  is  still  sweet  and  delightful ;  as  the 
name  of  Abraham  the  father  of  the  faithful,  and  those  of  Isaac 
and  Jacob  :  their  names  are  embalmed  indeed,  so  that  they  can- 
not rot,  embalmed  with  God's  own  name,  [Eternal}  THAT 
name  being  wrapped  about  theirs,  the  God  of  Abraham,  Isaac, 
and  Jacob. 

Thus  is  Noah  here  mentioned  as  preferred  of  God  ;  and  so,  in 
the  second  Epistle,  as  a  preacher  of  righteousness,  and  Heb.  xi., 
among  those  worthies  whose  honor  is,  that  they  believed.  This 
is  only  a  name,  a  small  thing,  not  to  be  mentioned  in  comparison 
of  their  other  privileges,  and  especially  of  that  venerable  life  and 
glory  which  they  are  heirs  to ;  and  indeed  it  is  a  thing  they  re- 
gard very  little  ;  yet,  this  we  see,  that  even  this  advantage  follows 
them,  and  flies  from  the  vain  and  ungodly  who  haunt  and  pur- 
sue it. 


COMMENTARY    ON    PETER.  249 

Patience  towards  Sinners. 

Let  us  learn  to  curb  and  cool  our  brisk  humors  towards  even 
stubborn  sinners.  Be  grieved  at  their  sin  for  that  is  your  duty  ; 
but  think  it  not  strange,  nor  fret  at  it,  that  they  continue  to 
abuse  the  long-suffering  of  God,  and  yet,  that  He  continues  ever 
abused  by  suffering  them.  Zeal  is  good,  but  as  it  springs  from 
love,  if  it  be  right,  so  it  is  requited  by  love,  and  carries  the  im- 
pressions of  it :  of  love  to  God,  and  so,  a  complacency  in  His 
way,  liking  it  because  it  is  His ;  and  of  love  to  men,  so  as  to  be 
pleased  with  that  waiting  for  them,  in  the  possibility,  at  least,  of 
their  being  reclaimed  ;  knowing  that,  however,  if  they  return  not, 
yet  the  Lord  will  not  lose  His  own  at  their  hands.  Wilt  thov, 
said  those  two  fiery  disciples,  that  ice  call  for  Jire,  as  Elias  1 
Oh!  but  the  spirit  of  the  dove  rested  on  Him  who  told  them, 
They  kneto  not  what  spirit  they  were  of.  Luke  ix.  55,  q.  d.  You 
speak  of  Elias,  and  you  think  you  are  of  his  spirit  in  this  motion, 
but  you  mistake  yourselves ;  this  comes  from  another  spirit  than 
you  imagine.  Instead  of  looking  for  such  sudden  justice  without 
you,  look  inward,  and  see  whence  that  is  :  examine  and  correct 
that  within  you. 

When  you  are  tempted  to  take  ill  that  goodness  and  patience 
of  God  to  sinners,  consider,  1.  Can  this  be  right,  to  differ  from 
His  mind  in  anything  ?  Is  it  not  our  only  wisdom  and  ever  -safe 
rule,  to  think  as  He  thinks,  and  will  as  He  wills  ?  And  I  pray 
you,  does  He  not  hate  sin  -more  than  you  do?  Is  not  His  inter- 
est in  punishing  it  deeper  than  yours?  And  if  you  be  zealous 
for  His  interest,  as  you  pretend,  then  be  so  with  Him,  and  in  His 
way  ;  for  starting  from  that,  surely  you  are  wrong.  Consider,  2. 
Did  He  not  wait  for  thee  ?  What  had  become  of  thee,  if  long- 
suffering  had  subserved  his  purpose  of  further  mercy,  of  free  par- 
don to  thee  ?  And  why  wilt  thou  not  always  allow  that  to  which 
thou  art  so  much  obliged  ?  Wouldst  thou  have  the  bridge  cut, 
because  thou  art  so  over  ?  Surely  thou  wilt  not  own  so  gross  a 
thought.  Therefore,  esteem  thy  God,  still  the  more,  as  thou  seest 
the  more  of  His  long-suffering  to  sinners;  and  learn  for  Him,  and 
with  Him,  to  bear  and  wait. 

The  Obedience  of  Noah. 

For  the  obedience  of  Noah,  if  we  should  insist  on  the  difficul- 
ties, both  in  this  work  and  in  the  way  of  their  preservation  by  it, 
it  would  look  the  clearer,  and  be  found  very  remarkable.  Con- 
sidering the  length  of  the  work,  the  great  pains  in  providing  ma- 
terials, especially  considering  the  opposition  that  probably  he  met 
with  in  it  from  the  profane  about  him,  the  mightier  of  them,  or, 
at  least  the  hatred  and  continual  scoffs  of  all  sorts,  it  required 


250  LEIGHTON'S  SELECT  WORKS. 

principles  of  an  invincible  resolution  to  go  through  with  it.  What 
(would  they  say)  means  this  old  dotard  to  do  1  Whither  this 
monstrous  voyage  ?  And  inasmuch  as  it  spoke,  as  no  doubt  he 
told  them,  their  ruin  and  his  safety,  this  would  incense  them  so 
much  the  more.  You  look  far  before  you,  and  what !  shall  we  all 
perish,  and  you  alone  escape  ?  But  through  all,  the  sovereign 
command  and  gracious  promise  of  his  God  carried  'him,  regard- 
ing their  scoffs  and  threats  as  little  in  making  the  Ark,  as  he  did 
afterwards  the  noise  of  the  waters  about  it,  when  he  was  sitting 
safe  within  it.  This  his  obedience,  having  indeed  so  boisterous 
winds  to  encounter,  had  need  of  a  well  fastened  root,  that  it  might 
stand  and  hold  out  against  them  all,  and  so  it  had.  The  Apostle 
St.  Paul  tells  us  what  the  root  of  it  was  :  By  faith,  being  teamed 
of  God  he  prepared  an  Ark.  Heb.  xi.  7.  And  there  is  no  living 
and  lasting  obedience  but  what  springs  from  that  root.  He  be- 
lieved what  the  Lord  spake  of  His  determined  judgment  on  the 
ungodly  world,  and  from  the  belief  of  that  arose  that  holy  fear 
which  is  expressly  mentioned,  Heb.  xi.  7,  as  exciting  him  to  this 
work  ;  and  he  believed  the  word  of  promise,  which  the  Lord 
spake  concerning  his  preservation  by  the  Ark  :  and  the  belief  of 
these  two  carried  him  strongly  on  to  the  work,  ana  through  it, 
against  all  counter-blasts  and  opposition  ;  overcame  both  his  own 
doublings  and  the  mockings  of  the  wicked  while  he  still  looked 
to  Him  who  was  the  master  and  contriver  of  the  work. 

Till  we  attain  such  a  fixed  view  of  our  God,  and  such  firm  per- 
suasion of  His  truth,  and  power,  and  goodness,  it  will  never  be 
right  with  us  ;  there  will  be  nothing  but  wavering  and  unsettled- 
ness  in  our  spirits  and  in  our  ways.  Every  little  discouragement 
from  within  or  from  without,  that  meets  us,  will  be  likely  to  turn 
us  over.  We  shall  not  walk  in  an  even  course,  but  still  be  reel- 
ing and  staggering,  till  Faith  be  set  wholly  upon  its  own  basis, 
the  proper  foundation  of  it :  not  set  betwixt  two  upon  one  strong 
prop,  and  another  that  is  rotten,  partly  on  God,  and  partly  on 
creature  helps  and  encouragements,  or  our  own  strength.  Our 
only  safe  and  happy  way  is,  in  humble  obedience,  in  His  own 
strength  to  follow  His  appointments,  without  standing  and  ques- 
tioning the  matter,  and  to  resign  the  conduct  of  all  to  His  wisdom 
and  love ;  to  put  the  rudder  of  our  life  into  His  hand,  to  steer 
the  course  of  it  as  seemeth  Him  good,  resting  quietly  on  His 
word  of  promise  for  our  safety.  Lord,  whither  thou  wilt,  and 
which  way  thou  wilt,  be  Thou  my  guide,  and  it  sufficeth. 

This  absolute  following  of  God,  and  trusting  Him  with  all,  is 
marked  as  the  true  character  of  faith  in  Abraham ;  his  going 
after  God  away  from  his  country,  not  knowing,  nor  asking,  whither 
he  went,  secure  in  his  guide.  And  so,  in  that  other  greater  point 
of  offering  his  Son,  he  silenced  all  disputes  about  it,  by  that  migh- 
ty conclusion  of  faith,  accounting  that  he  was  able  to  raise  him 


COMMENTARY    ON    PETER.  251 

from  the  dead.  Heb.  xi.  8,  19.  Thus  it  is  said,  v.  7,  By  faith, 
Noah  prepared  the  Ark.  He  did  not  argue  and  question,  How 
shall  this  be  done,  and  if  it  were,  how  shall  I  get  all  the  kinds  of 
beasts  gathered  together  to  put  into  it,  and  how  shall  it  be  ended, 
when  we  are  shut  in  ?  No,  but  he  believed  firmly  that  it  should 
be  finished  by  him,  and  he  be  saved  by  it ;  and  he  was  not  disap- 
pointed. . 

The  Smallness  of  the  number  of  Believers. 

Wherein  few,  that  is,  eight  persons,  were  saved  by  water.]  This 
great  point  of  the  fewness  of  those  who  are  saved  in  the  other 
greater  salvation,  as  in  this,  I  shall  not  now  prosecute  :  only, 

1.  If  so  few,  then,  the  inquiry  into  ourselves,  whether  we  be  of 
these  few,  should  be  more  diligent,  and    followed   more  home, 
than  it  is  as  yet  with  the  most  of  us.     We  are  wary  in  our  trifles, 
and  only  in  this  easily  deceived,  yea,  our  own  deceivers  in  this 
great  point.     Is  not  this  folly  far  beyond  what  you  usually  say  of 
some,  Penny  wise  and  pound  foolish  ;  to  be   wise  for  a  moment 
and  fools  for  eternity  ? 

2.  You  who  are  indeed  seeking  the  way  of  life,  be  not  discour- 
aged by  your  fewness.     It  hath  always  been  so.     You  see  here, 
how  few  of  the  whole  world   were  saved.     And  is  it  not  better  to 
be  of  the  few  in  the  Ark,  than  of  the  multitude  in   the  waters  ? 
Let  them  fret  as  ordinarily  they  do,  to  see  so  few  more  diligent 
for  heaven  ;  as  no  doubt  they  did  in  the  case  of  Noah.     And  this 
is  what  galls  them,  that  any  should  have  higher  names  and  surer 
hopes  this  way  :  What !  are  none  but  such  as  you  going  to  hea- 
ven ?     Think  you  all  of  us  damned  ?     What  can  we  say,  but  that 
there  is  a  flood  of  wrath  awaiting  many,  and  certainly,  all  that 
are  out  of  the  Ark,  shall  perish  in  it. 

3.  This  is  that  main   truth  that  I  would  leave  with  you  :  look 
on  Jesus  Christ  as  the  Ark,  of  whom   this  was  a  figure,  and  be- 
lieve it,  out  of  Him   there  is  nothing  but  certain  destruction,  a 
deluge  of  wrath,  all  the  world  over,  on  those  who  are  out  of 
Christ.     Oh  !  it  is  our  life,  our  only  safety,  to  be  in  Him.     But 
these  things  are  not  believed.     Men  think  they  believe  them,  and 
do  not.     Were  it  believed,  that  we  are  under  the  sentence  of  eter- 
nal death  in  our  natural  state,  and  that  there  is  no  escape  but  by 
removing  out  of  ourselves  unto  Christ,  Oh,  what  thronging  would 
there  be  to  Him  !     Whereas,  now,  He  invites,  and  calls,  and  how 
few  are  persuaded  to  come  to  Him  !     Noah  believed  the  Lord's 
word  of  judgment  against  the  world,  believed  His  promise  made 
to  Him,  and  prepared  an  Ark.     Is  it  not  an   high   sign  of  unbe- 
lief, that,  there  being  an  ark  of  everlasting  salvation  ready  prepar- 
ed to  our  hand,  we  will  not  so  much  as  come  to  it?     Will  you  be 
persuaded  certainly,  that  the  Ark-door  stands  open  ?     His  offers 


252  LEIGHTON'S  SELECT  WORKS. 

are  free  :  do  but  come,  and  try  if  He  will  turn  you  away.  No, 
He  will  not :  Him  that  comes  to  me,  I  will  in  no  ways  cast  out. 
John  vi.  37.  And  as  there  is  such  acceptance  and  sure  preserva- 
tion in  Him,  there  is  as  sure  perishing  without  Him,  trust  on 
what  you  will.  Be  you  of  a  giant's  stature,  (as  many  of  them 
were,)  to  help  you  to  climb  up  (as  they  would  surely  do  when  the 
Flood  came  on)  to  the  highest  jnountains  and  tallest  trees,  yet,  it 
shall  overtake  you.  Make  your  best  of  your  worldly  advantages, 
or  good  parts,  or  civil  righteousness,  all  shall  prove  poor  shifts 
from  the  flood  of  wrath,  which  rises  above  all  these,  and  drowns 
them.  Only  the  Ark  of  our  salvation  is  safe.  Think  how  gladly 
they  would  have  been  within  the  Ark,  when  they  found  death 
without  it  ;  and  now  it  was  too  late  !  How  would  many  who  now 
despise  Christ,  wish  to  honor  Him  one  day  !  Men,  so  long  as 
they  thought  to  be  safe  on  the  earth,  would  never  betake  them  to 
the  Ark,  would  think  it  a  prison  ;  and  could  men  find  salvation 
anywhere  else,  they  would  never  come  to  Christ  for  it :  this  is, 
because  they  know  him  not.  But  yet,  be  it  necessity,  let  that 
drive  thee  in ;  and  then  being  in  Him,  thou  shalt  find  reason  to 
love  Him  for  Himself,  besides  the  salvation  thou  hast  in  Him. 

You  who  have  fled  into  Him  for  refuge,  wrong  him  not  so  far 
as  to  question  your  safety.  What  though  the  floods  of  thy  former 
guiltiness  rise  high,  thine  Ark  shall  still  be  above  them ;  and  the 
higher  they  rise,  the  higher  He  shall  rise,  shall  have  the  more 
glory  in  freely  justifying  and  saving  thee.  Though  thou  find  the 
remaining  power  of  sin  still  within  thee,  yet  it  shall  not  sink 
thine  Ark.  There  was  in  this  Ark,  sin,  yet  they  were  saved  from 
the  Flood.  If  thou  dost  believe,  that  puts  thee  in  Christ,  and 
He  will  bring  thee  safe  through  without  splitting  or  sinking. 

As  thou  art  bound  to  account  thyself  safe  in  Him,  so  to  admire 
that  love  which  set  thee  there.  Noah  was  *a  holy  man :  but 
whence  were  both  his  holiness  and  his  preservation  while  the  world 
perished,  but  because  he  found  favor  or  free  grace,  as  the  word 
is,  in  the  eyes  of  the  Lord  1  And  no  doubt,  he  did  much  contem- 
plate this,  being  secure  within,  when  the  cries  of  the  rest  drown- 
ing were  about  him.  Thus  think  thou  :  Seeing  so  few  are  saved 
in  this  blessed  Ark  wherein  I  am,  in  comparison  of  the  multi- 
tudes that  perish  in  the  deluge,  whence  is  this  ?  why  was  I  chosen, 
and  so  many  about  me  left,  why,  but  because  it  pleased  Him  1 
But  all  is  straight  here.  We  have  neither  hearts  nor  time  for 
ample  thoughts  of  this  love,  till  we  be  beyond  time  ;  then  shall 
we  admire  and  praise  without  ceasing,  and  without  wearying. 

Baptism. 

That  Baptism  hath  a  power,  is  clear,  in  that  it  is  so  expressly 
said,  it  doth  save  us  :  what  kind  of  power,  is  equally  clear  from 


COMMENTARY    ON    PETER.  253 

the  way  it  is  here  expressed ;  not  by  a  natural  force  of  the  ele- 
ment ;  though  adapted  and  sacramentally  used,  it  only  can  wash 
away  the  filth  of  the  body  ;  its  physical  efficacy  or  power  reaches 
no  further  :  but  it  is  in  the  hand  of  the  Spirit  of  God,  as. other 
sacraments  are,  and  as  the  word  itself  is,  to  purify  the  conscience, 
and  convey  grace  and  salvation  to  the  soul,  by  the  reference  it 
hath  to,  and  union  with,  that  which  it  represents.  It  saves  by  the 
answer  of  a  good  conscience  unto  God,  and  it  affords  that,  by  the 
resurrection  of  Jesus  from  the  dead. 

Thus,  then,  we  have  a  true  account  of  the  power  of  this,  and 
so  of  other  sacraments,  and  a  discovery  of  the  error  of  two  ex- 
tremes :  (1.)  Of  those  who  ascribe  too  much  to  them,  as  if  Ihey 
wrought  by  a  natural  inherent  virtue,  and  carried  grace  in  them 
inseparably.  (2.)  Of  those  who  ascribe  too  little  to  them,  making 
them  only  signs  and  badges  of  our  profession.  Signs  they  are, 
but  more  than  signs  merely  representing  ;  they  are  means  exhibit- 
ing, and  seals  confirming,  grace  to  the  faithful.  But  the  working 
of  faith,  and  the  conveying  of  Christ  into  the  soul,  to  be  received 
by  faith,  is  not  a  thing  put  into  them  to  do  of  themselves,  but  still 
in  the  Supreme  Hand  that  appointed  them :  and  He  indeed  both 
causes  the  souls  of  His  own  to  receive  these  His  seals  with  faith, 
and  make  them  effectual  to  confirm  that  faith  which  receives  them 
so.  They  are  then,  in  a  word,  neither  empty  signs  to  them  who 
believe,  nor  effectual  causes  of  grace  to  them  who  believe  not. 

The  mistake,  on  both  sides,  arises  from  the  want  of  duly  con- 
sidering the  relative  nature  of  these  seals,  and  that  kind  of  union 
that  is  botwixt  them  and  the  grace  they  represent,  which  is  real, 
though  not  natural  or  physical,  as  they  speak,  so  that,  though  they 
do  not  save  all  who  partake  of  them,  yet  they  do  really  and  effect- 
ually save  believers  (for  whose  salvation  they  are  means,)  as  the 
other  external  ordinances  of  God  do.  Though  they  have  not  that 
power  which  is  peculiar  to  the  Author  of  them,  yet  a  power  they 
have,  such  as  befits  their  nature,  and  by  reason  of  which  they  are 
truly  said  to  sanctify  and  justify,  and  so  to  save,  as  the  Apostle 
here  avers  of  Baptism. 

Now,  that  which  is  intended  for  our  help,  our  carnal  minds  are. 
ready  to  turn  into  a  hindrance  and  disadvantage.  The  Lord  re- 
presenting invisible  things  to  the  eye,  and  confirming  His  promises 
even  by  visible  seals,  we  are  apt  from  the  grossness  of  our  unspir- 
itual  hearts,  instead  of  stepping  up  by  that  which  is  earthly,  to 
the  Divine  spiritual  things- represented,  to  stay  in  the  outward  ele- 
ment, and  go  no  farther.  Therefore,  the  Apostle,  to  lead  us  into 
the  inside  of  this  seal  of  Baptism,  is  very  clear  in  designating  the 
effect  and  fruit  of  it:  Not  (says  he)  the  putting  away  thejilth  of 
the  flesh:  (and  water,  if  you  look  no  farther,  can  do  no  more;) 
there  is  an  invisible  impurity  u.xm  our  nature,  chiefly  on  our  invisi- 
ble part,  our  soul :  this  washing  means  the  taking  away  of  that 


254  LEIGHTON'S  SELECT  WORKS. 

and  where  it  reaches  its  true  effect,  it  doth  so  purify  the  con- 
science, and  makes  it  good,  truly  so,  in  the  sight  of  God,  who  is 
the  judge  of  it. 

Consider,  1.  It  is  a  pitiful  thing  to  see  the  ignorance  of  the 
most,  professing  Christianity,  and  partaking  of  the  outward  seals 
of  it,  yet,  not  knowing  what  they  mean  ;  not  apprehending  the 
spiritual  dignity  and  virtue  of  them.  Blind  in  the  mysteries  of  the 
kingdom,  they  are  not  so  much  as  sensible  of  that  blindness.  And 
being  ignorant  of  the  nature  of  these  holy  things,  they  cannot 
have  a  due  esteem  of  them,  which  arises  out  of  the  view  of  their 
inward  worth  and  efficacy.  A  confused  fancy  they  have  of  some 
good  in  them,  and  this  rising  to  the  other  extreme,  to  a  supersti- 
tious confidence  in  the  simple  performance  and  participation  of 
them,  as  if  that  carried  some  inseparable  virtue  with  it,  which 
none  could  miss  of,  who  are  sprinkled  with  the  waters  of  Baptism, 
and  share  in  the  elements  of  bread  and  wine  in  the  Lord's  Supper. 
And  what  is  the  utmost  plea  of  the  most  for  their  title  to 
heaven,  but  that  in  these  relative  and  external  things  they  are 
Christians ;  that  they  are  baptized,  hear  the  word,  and  admitted 
to  the  Lord's  Table  ? — Not  considering  how  many  have  gone 
through  all  these,  who  yet,  daily,  are  going  on  in  the  ways  of 
death,  never  coming  near  Jesus  Christ,  who  is  the  way,  and  the 
truth  ,  and  the  life,  whom  the  word,  and  the  seals  of  it,  hold  forth 
to  Believers.  And  they  are  washed  in  His  blood,  and  quickened 
with  His  life,  and  made  like  Him,  and  co-heirs  of  glory  with 
Him. 

2.  Even  those  who  have  some  clearer  notion  of  the  nature  and 
fruit  of  the  seals  of  grace,  yet  are  in  a  practical  error,  in  that  they 
look  not  with  due  diligence  into  themselves,  inquiring  after  the 
efficiency  of  them  in  their  hearts  ;  do  not  study  the  life  of  Christ, 
to  know  more  what  it  is,  and  then,  to  search  into  themselves  for 
the  truth  and  the  growth  of  that  life  within  them.  Is  it  not  an  unbe- 
coming thing,  for  a  Christian  (when  he  is  about  to  appear  before  the 
Lord  at  his  Table,  and  so  looks  something  more  narrowly  within) 
to  find  as  little  faith,  as  little  Divine  affection,  a  heart  as  unmodi- 
fied to  the  world,  as  cold  towards  Christ,  as  before  his  last  address 
to  the  same  Table,  after  the  intervening,  possibly,  of  many  months ; 
in  which  time,  had  he  been  careful  often  to  reflect  inwards  on  his 
heart,  and  to  look  back  upon  that  new  sealing  in  his  last  partici- 
pation, he  might  probably  have  been  more  comformable  ?  And, 
truly,  as  there  is  much  guiltiness  cleaves  to  us  in  this,  so,  gener- 
ally, much  more  in  reference  to  this  other  sacrament  that  is  here 
the  Apostle's  subject,  Baptism,  which  being  but  once  administer- 
ed, and  that  in  infancy,  is  very  seldom  and  slightly  considered  by 
many,  even  real  Christians.  And  so  we  are  at  a  loss  in  that  profit 
and  comfort,  Jhat  increase  of  both  holiness  and  faith,  which  the 
frequent  recollecting  of  it,  after  a  spiritual  manner,  would  no 


COMMENTARY    ON    PETER.  255 

doubt  advance  us  to.  And  not  only  do  we  neglect  to  put  our- 
selves upon  the  thoughts  of  it  in  private,  but,  in  the  frequent  op- 
portunities of  such  thoughts  in  public,  we  let  it  pass  unregarded, 
are  idle,  inconsiderate,  and  so,  truly  guilty  beholders.  And  the 
more  frequently  we  have  these  opportunities,  the  less  are  we  touched 
with  them  ;  they  become  common,  arid  work  "not,  and  the  slight- 
ing of  them  grows  as  common  with  us  as  the  thing.  Yea,  when 
the  engagement  is  more  special  and  personal,  when  parents  are  to 
present  their  infants,  to  this  ordinance,  (and  then  might,  and  cer- 
tainly ought  to  have  a  more  particular  and  fixed  eye  upon  it,  and 
themselves  as  being  sealed  with  it,  to  ask  within  after  the  fruit 
and  power  of  it,  and  to  stir  up  themselves  anew  to  the  actings  \>f 
faith,  and  to  ambition  after  newness  of  life,  and,  with  earnest 
prayer  for  their  children,  to  be  suitors  for  themselves,  for  further 
evidence  of  their  interest  in  Christ;)  yet  possibly,  many  are  not 
much  engaged  in  these  things  even  at  such  times,  but  are  more 
busied  to  prepare  their  house  for  entertaining  their  friends,  than 
to  prepare  their  hearts  for  offering  up  their  infant  unto  God  to  be 
sealed,  and  withal  to  make  a  new  offer  of  their  own  hearts  to  him, 
to  have  renewed  on  them  the  inward  seal  of  the  covenant  of  grace, 
the  outward  seal  whereof  they  did  receive,  as  it  is  now  to  be  con- 
ferred upon  their  infant. 

Did  we  often  look  upon  the  face  of  our  souls,  the  beholding  of 
the  many  spots  with  which  we  have  defiled  them  after  our  wash- 
ing, might  work  us  to  shame  and  grief,  and  would  drive  us  by  re- 
newed application  to  wash  often  in  that  blood  which  that  water 
figures,  which  alone  can  fetch  out  the  stain  of  sin ;  and  then,  it 
would  put  us  upon  renewed  purposes  of  purity,  to  walk  more 
carefully,  to  avoid  the  pollutions  of  the  world  we  walk  in,  and  to 
purge  out  the  pollutions  of  the  hearts  that  we  carry  about  with  us, 
which  defile  us  more  than  all  the  world  besides.  It  would  work 
a  holy  disdain  of  sin,  often  to  contemplate  ourselves  as  washed  in 
so  precious  a  laver.  Shall  I,  would  the  Christian  say,  consider- 
ing that  I  am  now  cleansed  in  the  precious  blood  of  my  Lord  Je- 
sus, run  again  into  that  puddle  out  of  which  He  so  graciously  took 
me,  and  made  me  clean  1  Let  the  swine  wallow  in  it :  He  hath 
made  me  of  his  sheepfold.  He  hath  made  me  of  that  excellent 
order  for  which  all  are  consecrated  by  that  washing,  who  partake 
of  it :  He  hath  washed  us  in  His  blood,  and  made  us  kings  and 
priests  unto  God  the  Father.  Am  I  of  these,  and  shall  I  debase 
myself  to  the  vile  pleasures  of  sin  1  No,  I  will  think  myself  too 
good  to  serve  any  sinful  lusts :  seeing  that  he  hath  looked  on  me, 
and  taken  me  up,  and  washed  and  dignified  me,  ancl  that  I  am 
wholly  His,  all  my  study  and  business  shall  be,  to  honor  and 
magnify  Him. 


256  LEIGHTON'S  SELECT  WORKS. 

The  Answer  of  a  good  Conscience. 

A  good  conscience  is  a  waking,  speaking  conscience,  and  the 
conscience  that  questions  itself  most,  is  of  all  sorts  the  best ;  that 
which  is  dumb,  therefore,  or  asleep,  and  is  not  active  and  fre- 
quent in  self-inquiries,  is  not  a  good  conscience.  The  word  is 
judicial,  alluding  to  the  interrogation  used  in  Law  for  the  trial 
and  executing  of  processes.  And  this  is  the  great  business  of 
conscience,  to  sit,  and  examine,  and  judge  within  ;  to  hold  courts 
in  the  soul.  And  it  is  of  continual  necessity  that  it-be  so  :  there 
can  be  no  vacation  of  this  judicature,  without  great  damage  to 
the  estate  of  the  soul :  yea,  not  a  day  ought  to  pass  without  a 
session  of  conscience  within  ;  for  daily  disorders  arise  in  the 
soul,  which,  if  they  pass  on,  will  grow  and  gather  more,  and  so 
breed  more  difficulty  in  their  trial  and  redress.  Yet  men  do  easi- 
ly turn  from  this  work  as  hard  and  unpleasant,  and  make  many 
a  long  vacation  in  the  year,  and  protract  it  from  one  day  to  anoth- 
er. In  the  morning,  they  must  go  about  their  business,  and  at 
night,  they  are  weary  and  sleepy,  and  all  the  day  long  one  affair 
steps  in  after  another;  and  in  case  of  that  failing,  some  trifling 
company  or  other  ;  and  so  their  days  pass  on,  while  the  soul  is 
overgrown  with  impurities  and  disorders. 

You  know  what  confusions,  and  disorders,  and  evils,  will  abound 
amongst  a  rude  people,  where  there  is  no  kind  of  court  or  judi- 
cature held.  Thus  is  it  with  that  unruly  rabble,  the  lusts  and 
passions  of  our  souls,  when  there  is  no  discipline  nor  judgment 
within,  or  where  there  is  but  a  neglect  and  intermission  of  it  for 
a  short  time.  And  the  most  part  of  souls  are  in  the  posture  of 
ruin  :  their  vile  affections,  as  a  headstrong,  tumultuous  multitude, 
that  will  not  suffer  a  deputed  judge  to  sit  amongst  them,  cry  down 
their  consciences,  and  make  a  continual  noise,  that  the  voice  of 
it  may  not  be  heard,  and  so,  force  it  to  desist  and  leave  them  to 
their  own  ways. 

But  you  who  take  this  course,  know,  you  are  providing  the  se- 
verest judgment  for  yourselves  by  this  disturbing  of  judgment,  as 
when  a  people  rise  against  an  inferior  judge,  the  prince  or  su- 
preme magistrate  who  sent  him,  hearing  of  it,  doth  not  fail  to  vin- 
dicate his  honor  and  justice  in  their  exemplary  punishment. 

Will  you  not  answer  unto  conscience,  but,  when  it  begins  to 
speak,  turn  to  business  or  company,  that  you  may  not  hear  it? 
Know,  that  it  and  you  must  answer  unto  God  ;  and  when  he  shall 
make  inquiry,  it  must  report,  and  report  as  the  truth  is,  knowing 
that  there  is  no  hiding  the  matter  from  Him  ;  Lord,  there  are,  to 
my  knowledge,  a  world  of  enormities  within  the  circuit  I  had  to 
judge,  and  I  would  have  judged  them,  but  was  forcibly  withstood 
and  interrupted  ;  and  was  not  strong  enough  to  resist  the  tumult- 
uous power  that  rose  against  me  ;  now  the  matter  comes  into 


COMMENTARY    ON    PETER.  257 


Thine  own  hand  to  judge  it  Thyself.  What  shall  the  soul  say  in 
that  day,  when  conscience  shall  make  such  an  answer  unto  God, 
and  it  shall  come  under  the  severity  of  His  justice  for  all  ? 
Whereas,  if  it  had  given  way  to  the  conscience  to  find  out,  and 
judge,  and  rectify  matters,  so  that  it  could  have  answered  con- 
cerning its  procedure  that  way,  God  would  accept  this  as  the  an- 
swer of  a  good  conscience,  and  what  conscience  had  done,  he 
would  not  do  over  again  :  It  hath  judged  ;  then,  I  acquit,  For 
we  would  judge  ourselves  (says  the  Apostle,)  we  should  not 
judged.  1  Cor  xi.  31. 

God  requires  a  pure  Heart. 

Were  it  possible  to  persuade  you,  I  would  recommend  one 
thing  to  you  :  learn  to  look  on  the  ordinances  of  God  suitably  to 
their  nature,  spiritually,  and  inquire  after  the  spiritual  effect  and 
working  of  them  upon  your  consciences.  We  would  willingly 
have  all  religion  reduced  to  externals  ;  this  is  our  natural  choice ; 
and  we  would  pay  all  in  this  coin,  as  cheaper  and  easier  by  far, 
and  would  compound  for  the  spiritual  part,  rather  to  add  and  give 
more  external  performance  and  ceremony.  Hence,  the  natural 
complacency  in  Popery,  which  is  all  for  this  service  of  the  flesh 
and  body-services ;  and  to  those  prescribed  by  God,  will  deal  so 
liberally  with  Him  in  that  kind,  as  to  add  more,  and  frame  new 
devices  and  rites,  what  you  will  in  this  kind,  sprinklings,  and 
washings,  and  anointings,  and  incense.  But  whither  tends  all 
this  ?  Is  it  not  a  gross  mistaking  of  God,  to  think  Him  thus 
pleased  ?  Or  is  it  not  a  direct  affront,  knowing  that  He  is  not 
pleased  with  these,  but  desires  another  thing,  to  thrust  that  upon 
Him  which  He  cares  not  for,  and  refuse  Him  what  He  calls  for? 
— that  single,  humble  heart-worship  and  walking  with  Him,  that  J 
purity  of  spirit  and  conscience  which  only  He  prizes  ;  no  out-  / 
ward  service  being  acceptable,  but  for  these,  as  they  tend  to  this 
end  and  do  attain  it.  Give  me,  saith  He,  nothing,  if  you  give  not 
this.  Oh  !  saith  the  carnal  mind,  anything  but  this  Thou  shalt 
have  ;  as  many  washings  and  offerings  as  Thou  wilt,  thousands  of 
rams,  and  ten  thousand  rivers  of  oil ;  yea,  rather  than  fail,  let  the. 
fruit  of  my  body  go  for  the  sin  of  my  soul,  Mic.  vi.  6.  Thus  we  : 
willnhe  outward  use  of  the  word  and  sacraments  do  it  ?  then,  all 
shall  be  well.  Baptized  we  are  ;  and  shall  I  hear  much  and  com- 
municate often,  if  I  can  reach  it?  Shall  I  be  exact  in  point  of 
family-worship  ?  Shall  I  pray  in  secret  ?  All  this  I  do,  or  at 
least  I  now  promise.  Aye,  but  when  all  that  is  done,  there  is  yet 
one  thing  may  be  wanting,  and  if  it  be  so,  all  that  amounts  to 
nothing.  Is  thy  conscience  purified  and  made  good  by  all  these  ; 
or  art  thou  seeking  and  aiming  at  this,  by  the  use  of  all  means  ? 
Then  certainly  thou  shalt  find  life  in  them.  But  does  thy  heart 


258  LEIGHTON'S  SELECT  WORKS. 

still  remain  uncleansed  from  the  old  ways,  not  purified  from  the 
pollutions  of  the  world  ?  Do  thy  beloved  sins  still  lodge  with 
thee,  and  keep  possession  of  thy  heart?  Then  art  thou  still  a 
stranger  to  Christ,  and  an  enemy  to  God.  The  word  and  seals  of 
life  are  dead  to  thee,  and  thou  art  still  dead  in  the  use  of  them  all. 
Know  you  not  that  many  have  made  shipwreck  upon  the  very 
rock  of  salvation  1  that  many  who  were  baptized  as  well  as  you, 
and  as  constant  attendants  on  all  the  worship  and  ordinances  of 
God  as  you,  yet  have  remained  without  Christ  and  died  in  their 
sins,  and  are  now  past  recovery  ?  Oh  that  you  would  be  warned  ! 
There  are  still  multitudes  running  headlong  that  same  course, 
tending  to  destruction,  through  the  midst  of  all  the  means  of  sal- 
vation ;  the  saddest  way  of  all  to  it,  through  word  and  sacraments, 
and  all  heavenly  ordinances,  to  be  walking  hellwards !  Christ- 
ians, and  yet  no  Christians  ;  baptized,  and  yet  unbaptized  !  As 
the  Prophet  takes  in  the  profane  multitude  of  God's  own  people 
with  the  nations,  Jer.  ix.  26,  Egypt,  and  Judah,  and  Edom ;  all 
these  nations  are  uncircumcised :  and  the  worst  came  last ;  and  all 
the  house  of  Israel  are  uncircumcised  in  the  heart :  thus,  thtfs,  the 

most  of  us  are  unbaptized  in  the  heart. 

******* 

We  have  been  a  Long  time  hearers  of  the  Gospel,  whereof 
Baptism  is  the  seal,  and  most  of  us  often  at  the  Lord's  Table. 
What  hath  all  this  done  upon  us  ?  Ask  within  :  Are  your  hearts 
changed  ?  Is  there  a  new  creation  there  ?  Where  is  that  spirit- 
ual mindedness  1  Are  your  hearts  dead  to  the  world  and  sin,  and 
alive  to  God,  your  consciences  purged  from  dead  works  1 

What  mean  you  ?  Is  not  this  the  end  of  all  the  ordinances,  to 
make  all  clean,  and  to  renew  and  make  good  the  conscience,  to 
bring  the  soul  and  your  Lord  into  a  happy  amity,  and  a  good  cor- 
respondence, that  it  may  not  only  be  on  speaking  terms,  but  often 
speak  and  converse  with  Him  ? — may  have  liberty  both  to  demand 
and  answer,  as  the  original  word  implies  ?  that  it  may  speak  the 
language  of  faith  and  humble  obedience  unto  God,  and  that  he 
may  speak  the  language  of  peace  to  it,  and  both,  the  language  of 
the  Lord  each  to  the  other  ? 

That  conscience  alone  is  good,  which  is  much  busied  in  this 
work,  in  demanding  and  answering ;  which  speaks  much  with  it- 
self, and  much  with  God.  This  is  both  the  sign  that  it  is  good, 
and  the  means  to  make  it  better.  That  soul  will  doubtless  be 
very  wary  in  its  walk,  which  takes  daily  account  of  itself,  and 
renders  up  that  account  unto  God.  It  will  not  live  by  guess,  but 
naturally  examine  each  step  before  hand,  because  it  is  resolv- 
ed to  examine  all  after ;  will  consider  well  what  it  should  do 
because  it  means  to  ask  over  again  what  it  hath  done,  and  not 
only  to  answer  itself,  but  to  make  a  faithful  report  of  all  unto 
God  ;  to  lay  all  before  Him,  continually  upon  trial  made ;  to  tell 
Him  what  is  in  any  measure  well  done,  as  His  own  work,  and 


COMMENTARY    ON    PETER.  259 

bless  Him  for  that ;  and  tell  Him,  too,  all  the  slips  and  miscar- 
riages of  the  day,  as  our  own  ;  complaining  of  ourselves  in  His 
presence,  and  still  entreating  free  pardon,  and  more  wisdom  to 
walk  more  holily  and  exactly,  and  gaining,  even  by  our  failings, 
more  humility  and  more  watchfulness. 

If  you  would  have  your  consciences  answer  well,  they  must  in- 
quire and  question  much  before  hand.  Whether  is  this  I  purpose 
and  go  about,  agreeable  to  my  Lord's  will  ?  Will  it  please  him  ? 
Ask  that  more,  and  regard  that  more,  than  this,  which  the  most 
follow.  Will  it  please  or  profit  myself?  Fits  that  my  own  hu- 
mor ?  And  examine  not  only  the  bulk  and  substance  of  thy  ways 
and  actions,  but  the  manner  of  them,  how  thy  heart  is  set.  So 
think  it  not  enough  to  go  to  church,  or  to  pray,  but  take  heed  how 
ye  hear :  consider  how  pure  He  is,  and  how  piercing  his  eye, 
whom  thou  servest. 

Then,  again,  afterwards;  think  it  not  enough,  I  was  praying, 
or  hearing,  or  reading,  it  was  a  good  work,  what  need  I  question 
it  further?  No,  but  be  still  reflecting  and  asking  how  it  was 
done  :  How  have  I  heard,  how  have  I  prayed  ?  Was  my  heart 
humbled  by  the  discoveries  of  sin,  from  the  word  ?  Was  it  re- 
freshed with  the  promises  of  grace  ?  Did  it  lie  level  under  the 
word  to  receive  the  stamp  of  it  ?  Was  it  in  prayer  set  and  kept 
in  a  holy  bent  towards  God  ?  Did  it  breathe  forth  real  and  earn- 
est desires  into  His  ear  ;  or  was  it  remiss,  and  roving,  and  dead 
in  the  service  ?  So  in  my  society  with  others,  in  such  and  such 
company,  what  was  spent  of  my  time,  and  how  did  I  employ  it  ? 
Did  I  seek  to  honor  my  Lord,  and  to  edify  my  brethren,  by  my 
carriage  and  speeches ;  or  did  the  time  run  out  in  trifling  vain 
discourse  ?  When  alone,  what  is  the  carriage  and  walk  of  my 
heart  ?  Where  it  hath  most  liberty  to  move  in  its  own  pace,  is  it 
delighted  in  converse  with  God  ?  Are  the  thoughts  of  heavenly 
things  frequent  and  sweet  to  it ;  or  does  it  run  after  the  earth  and 
the  delights  of  it,  spinning  out  itself  in  impertinent  and  vain  con- 
trivances? 

The  neglect  of  such  inquiries,  is  that  which  entertains  and  in- 
creases the  impurity  of  the  soul,  so  that  men  are  afraid  to  look 
into  themselves,  and  to  look  up  to  God.  But  oh  !  what  a  foolish 
course  is  this,  to  shift  off  what  cannot  be  avoided  !  In  the  end, 
answer  must  be  made  to  that  All-seeing  Judge  with  whom  we 
have  to  do,  and  to  whom  we  owe  our  accounts. 

And,  truly,  it  should  be  seriously  considered,  what  makes  this 
good  conscience,  which  makes  an  acceptable  answer  unto  God. 
that  appears  by  the  opposition,  not  the  putting  away  the  filth  of 
the  flesh ;  then,  it  is  the  putting  away  of  soulfilthiness  ;  so  it  is 
the  renewing  and  purifying  of  the  conscience,  that  makes  it  good, 
pure,  and  peaceable.  In  the  purifying,  it  may  be  troubled,  which 
is  but  the  stirring  in  cleansing  of  it,  and  makes  more  quiet  in  the 


260  LEIGHTON'S  SELECT  WORKS. 

end,  as  physic,  or  the  lancing  of  a  sore  ;  and  after  it  is  in  some 
measure  cleansed,  it  may  have  fits  of  trouble,  which  yet  still  add 
further  purity  and  further  peace.  So  there  is  no  hazard  in  that 
work  ;  but  all  the  misery  is,  a  dead  security  of  the  conscience  while 
remaining  filthy,  and  yet  unstirred  ;  or,  after  some  stirring  or 
pricking,  as  a  wound  not  thoroughly  cured,  skinned  over,  which 
will  but  breed  more  vexation  in  the  end  ;  it  will  fester  and  grow 
more  difficult  to  be  cured,  and  if  it  be  cured,  it  must  be  by  deeper 
cutting  and  more  pain,  than  if  at  first  had  it  endured  a  thorough 
search. 

O,  my  brethren  !  take  heed  of  sleeping  unto  death  in  carnal 
ease.  Resolve  to  take  no  rest  till  you  be  in  the  element  and 
place  of  soul  rest,  where  solid  rest  indeed  is.  Rest  not  till  you 
be  with  Christ.  Though  all  the  world  should  offer  their  best,  turn 
them  by  with  disdain ;  if  they  will  not  be  turned  by,  throw  them 
down,  and  go  over  them,  and  trample  upon  them.  Say  you  have 
no  rest  to  give  me,  nor  will  I  take  any  at  your  hands,  nor  from 
any  creature.  There  is  no  rest  for  me  till  I  be  under  His  shadow, 
who  endured  so  much  trouble  to  purchase  my  rest,  and  whom 
having  found,  I  may  sit  down  quiet  and  satisfied  ;  and  when  the 
men  of  the  world  make  boast  of  the  highest  content,  I  will  out- 
vie them  all  with  this  one  word,  My  beloved  is  ?nine,  and  I  am  His. 

The  foundation  of  a  good  Conscience. 

The  conscience  of  man  is  never  rightly  at  peace  in  itself,  till  it 
be  rightly  persuaded  of  peace  with  God,  which,  while  it  remains 
filthy,  it  cannot  be ;  for  He  is  holy,  and  iniquity  cannot  dwell 
with  Him.  What  communion  betwixt  light  and  darkness  1  2  Cor. 
vi.  14.  So  then  the  conscience  must  be  cleansed,  ere  it  can  look 
upon'  God  with  assurance  and  peace.  This  cleansing  is  sacra- 
mentally  performed  by  Baptism ;  effectually,  by  the  Spirit  of 
Christ  and  the  blood  of  Christ;  and  He  lives  to  impart  both: 
therefore  here  is  mentioned  His  resurrection  from  the  dead,  as  that, 
by  virtue  whereof  we  are  assured  of  this  purifying  and  peace. 
Then  can  the  conscience,  in  some  measure  with  confidence,  an- 
swer, Lord,  though  polluted  by  former  sins,  and  by  sin  still  dwell- 
ing in  me,  yet  Thou  ,seest  that  my  desires  are  to  be  daily  more 
like  my  Saviour ;  I  would  have  more  love  and  zeal  for  Thee, 
more  hatred  of  sin.  It  can  answer  with  St.  Peter,  when  he  was 
posed,  Lovest  thou  me  ?  Lord  I  appeal  to  Thine  own  eye,  who 
seest  my  heart :  Lord,  thou  knoioest  that  I  love  Thee  ;  at  least  I 
desire  to  love  thee,  and  to  desire  Thee ;  and  that  is  love.  Wil- 
lingly would  I  do  Thee  more  suitable  service,  and  honor  Thy 
name  more ;  and  I  do  sincerely  desire  more  grace  for  this,  that 
Thou  mayst  have  more  glory  ;  and  I  entreat  the  light  of  Thy 
countenance  for  this  end,  that,  by  seeing  it,  my  heart  may  be 


COMMENTARY    ON    PETER.  261 

more  weaned  from  the  world,  and  knit  unto  Thyself.  Thus  it 
answers  touching  its  inward  frame  and  the  work  of  holiness  by 
the  Spirit  of  holiness  dwelling  in  it.  But,  to  answer  Justice, 
touching  the  point  of  guilt,  it  flies  to  the  Blood  of  sprinkling^ 
fetches  all  its  answer  thence,  turns  over  the  matter  upon  it,  and 
that  blood  answers  for  it;  for  it  doth  speak,  and  speak  better 
things  than  the  blood  of  Abel,  Heb.  xii.  24;  speaks  full  payment 
of  all  that  can  be  exacted  from  the  sinner  ;  and  that  is  a  sufficient 
answer. 

The  conscience  is  then,  in  this  point,  at  first  made  speechless, 
driven  to  a  nonplus  in  itself,  hath  from  itself  no  answer  to  make  ; 
but  then  it  turns  about  to  Christ,  and  finds  what  to  say  :  Lord, 
there  is  indeed  in  me  nothing  but  guiltiness  ;  I  have  deserved 
death ;  but  I  have  fled  into  the  City  of  refuge  which  Thou  hast 
appointed  ;  there  I  resolve  to  abide,  lo  live  and  die  there.  Jf  Jus- 
tice pursue  me,  it  shall  find  me  there  :  I  take  sanctuary  in  Jesus. 
The  arrest  laid  upon  me,  will  light  upon  Him,  and  He  hath  where- 
withal to  answer  it.  He  can  straightway  declare  He  hath  paid 
all,  and  can  make  it  good.  He  hath  the  acquaintance  to 
shew  ;  yea,  His  own  liberty  is  a  real  sign  of  it.  He  was  in  prison, 
and  is  let  free,  which  tells  that  all  is  satisfied.  Therefore  the  an- 
swer here  rises  out  of  the  resurrection  of  Jesus  Ckrist. 

And  in  this  very  thing  lies  our  peace,  and  our  way,  ano\all  our 
happiness.  Oh  !  it  is  worth  your  time  and  pains,  to  try  your  in- 
terest in  this ;  it  is  the  only  thing  worthy  your  highest  diligence. 
But  the  most  are  out  of  their  wits,  running  like  a  number  of  dis- 
tracted persons,  and  still  in  a  deal  of  business,  but  to  what  end 
they  know  not.  You  are  unwilling  to  be  deceived  in  those  things 
which,  at  their  best  and  surest,  do  but  deceive  you  when  all  is  done  ; 
but  are  content  to  be  deceived  in  that  which  is  your  great  concern- 
ment. You  are  your  own  deceivers  in  it ;  gladly  gulled  with 
shadows  of  faith  and  repentance,  false  touches  of  sorrow,  and 
false  flashes  of  joy,  and  are  not  careful  to  have  your  souls  really 
unbottomed  from  themselves,  and  built  upon  Christ ;  to  have  Him 
your  treasure,  your  righteousness,  your  all,  and  to  have  Him  your 
answer  unto  God  your  Father.  But  if  you  will  yet  be  advised, 
let  go  all,  to  lay  hold  on  Him  :  lay  your  souls  on  Him,  and  leave 
Him  not.  He  is  a  tried  foundation-stone,  and  he  that  trusts  on 
Him,  shall  not  be  confounded. 

USE  TO    BE    MADE    OF    GlFTS   AND    GRACES. 

As  every  man  hath  received  the  gift,  even  so  minister  the  same  one  to  an- 
other, as  good  stewards  of  the  manifold  grace  of  God. 

The  first  thing  which  meets  us  here,  it  is  very  useful  to  know, 
that  all  is  received,  and  received  of  gift,  of  most  free  gift :  so  the 


262  LEIGH-TON'S  SELECT  WORKS. 

words  do  carry.  Now  this  should  most  reasonably  check  all  mur- 
muring in  those  who  receive  least,  and  all  insulting  in  those  that 
receive  most.  Whatever  it  is,  'do  not  repine  ;  but  praise,  how 
little  soever  it  is,  for  it  is  a  free  gift.  Again,  how  much  soever  it 
is,  be  not  high-minded,  but  fear  ;  boast  not  thyself,  but  humbly 
bless  thy  Lord.  For  if  thou  didst  receive  it,  why  dost  thou  boast, 
as  if  thou  hadst  not  received  it  1  1  Cor.  iv.  7. 

Every  man  hath  received  some  gift,  no  man  all  gifts  ;  and  this, 
rightly  considered,  would  keep  all  in  a  more  even  temper.  As,  in 
nature,  nothing  is  altogether  useless,  so  nothing  is  self-sufficient. 
This  should  keep  the  meanest  from  repining  and  discontent :  He 
that  hath  the  lowest  rank  in  most  respects,  yet  something  he  hath 
received,  that  is  not  only  a  good  to  himself,  but,  rightly  irnproved, 
may  be  so  to  others  likewise.  And  this  will  curb  the  loftiness  of 
the  most  highly  privileged,  and  teach  them,  not  only  to  see  some 
deficiencies  in  themselves,  and  some  gifts  in  far  meaner  persons, 
which  they  want,  but,  besides  the  simple  discovery  of  this,  it  will 
put  them  upon  the  use  of  what  is  in  lower  persons  ;  not  only  to 
stoop  to  the  acknowledgement,  but  even,  withal,  to  the  participa- 
tion and  benefit  of  it ;  not  to  trample  upon  all  that  is  below  them, 
but  to  take  up  and  use  things  useful,  though  lying  at  their  feet. 
Some  flowers  and  herbs,  that  grow  very  low,  are  of  a  very  fragrant 
smell  and  healthful  use. 

Thou  that  carriest  it  so  high,  losest  much  by  it.  Many  poor 
Christians  whom  thou  despisest  to  make  use  of,  may  have  that  in 
them  which  might  be  very  useful  for  thee  ;  but  thou  overlookest 
it,  and  treadest  on  it.  St.  Paul  acknowledged  he  was  comforted, 
by  the  coming  of  Titus,  though  far  inferior  to  him.  Sometime*, 
a  very  mean,  unlettered  Christian  may  speak  more  profitably  and 
comfortably,  even  to  a  knowing,  learned  man,  than  multitudes  of 
his  own  best  thoughts  can  do,  especially  in  a  time  of  weakness  and 
darkness. 

As  all  is  received  and  with  that  difference,  so  the  third  thing  is, 
that  all  is  received  to  minister  to  each  other,  and  mutual  benefit  is 
the  true  use  of  all,  suiting  the  mind  of  Him  who  dispenses  all,  and 
the  way  of  His  dispensation.  Thou  art  not  proprietary  lord  of 
anything  thou  hast,  but  a  steward;  and  therefore  oughtest  gladly 
to  be  a  good  steward,  that  is  both  faithful  and  prudent  in  thy  in- 
trusted gifts,  using  all  thou  hast  to  the  good  of  the  Household,  and 
so  to  the  advantage  of  thy  Lord  and  Master.  Hast  thou  abilities 
of  estate,  or  body  or  mind  ?  Let  all  be  thus  employed.  Thinkest 
thou  that  thy  wealth,  or  power,  or  wit,  is  thine,  to  do  with  us  as  thou 
wilt,  to  engross  to  thyself,  either  to  retain  useless,  or  to  use  ;  to 
hoard  and  wrap  up,  or  to  lavish  out,  according  as  thy  humor  leads 
thee  1  No,  all  is  given  as  to  a  steward,  wisely  and  faithfully  to 
lay  up  and  lay  out.  Not  only  thy  outward  and  common  gifts  of 
mind,  but  even  saving  grace,  which  seems  most  intrusted  and  ap- 


COMMENTARY    ON    PETER  263 

propriated  for  thy  private  good,  yet  is  wholly  for  that :  even  thy 
graces  are  for  the  good  of  thy  brethren. 

Oh,  that  we  would  consider  this  in  all,  and  look  back  and  mourn 
on  the  fruitlessness  of  all  that  hath  been  in  our  hand  all  our  life 
hitherto  !  If  it  has  not  been  wholly  fruitless,  yet  how  far  short  of 
that  fruit  we  might  have  brought  forth  !  Any  little  thing  done  by 
us  looks  big  in  our  eye  ;  we  view  it  through  a  magnifying  glass; 
but  who  may  not  complain  that  their  means,  and  health,  and  op- 
portunities of  several  kinds,  of  doing  for  God  and  for  our  brethren, 
have  lain  dead  upon  their  hands,  in  a  great  part  1  As  Christians 
are  defective  in  other  duties  of  love,  so  most  in  that  most  impor- 
tant duty,  of  advancing  the  spiritual  good  of  each  other.  Even 
they  who  have  grace,  do  not  duly  use  it  to  mutual  edification.  I 
desire  none  to  leap  over  the  bounds  of  their  calling,  or  the  rules 
of  Christian  prudence  in  their  converse;  yea,  this  were  much  to 
be  blamed  ;  but  I  fear  lest  unwary  hands  throwing  on  water  to 
quench  that  evil,  have  let  some  of  it  fall  aside  upon  those  sparks 
that  should  rather  have  been  stirred  and  blown  up. 

Neither  should  the  disproportion  of  gifts  and  graces  hinder 
Christians  to  minister  one  to  another :  it  should  neither  move  the 
weaker  to  envy  the  stronger,  nor  the  stronger  to  despise  the  weak- 
er ;  but  each,  in  his  place,  is  to  be  serviceable  to  the  others,  as 
the  Apostle  excellently  presses,  by  that  most  f.t  resemblance  of 
the  parts  of  the  body.  As  the  foot  says  not,  Why  am  I  not  the 
eye  or  the  head,  the  head  cannot  say  of  the  foot,  I  have  no  need  of 
thce.  1  Cor.  xii.  15,  21.  There  is  no  envy,  no  despising  in  the 
natural  body.  Oh  the  pity  there  should  be  so  much  in  the  mys- 
tical! Were  we  more  spiritual,  less  of  this  would  be  found.  In 
the  mean  time,  Oh,  that  we  were  more  agreeable  to  that  happy 
estate  we  look  for,  in  our  present  aspect  and  carriage  one  towards 
another  !  Though  all  the  graces  of  the  Spirit  exist,  in  some  meas- 
ure, where  there  is  one,  yet  not  all  in  a  like  measurV  One 
Christian  is  more  eminent  in  meekness,  another  in  humility,  a 
third  in  zeal,  fyc.  Now,  by  fheir  spiritual  converse  one  with  an- 
other, each  may  be  a  gainer ;  and  in  many  ways  may  a  private 
Christian  promote  the  good  of  others  with  whom  he  lives,  by  sea- 
sonable admonitions,  and  advice,  and  reproof,  sweetened  with 
meekness,  but  most  by  holy  example,  which  is  the  most  lively  and 
most  effectual  speech. 

Thou  that  hast  greater  gifts  hast  more  intrusted  in  thy  hand, 
and  therefore  the  greater  thy  obligation  to  fidelity  and  diligence. 
Men  in  great  place  and  public  services,  ought  to  stir  themselves 
up  by  this  thought,  to  singular  watchfulness  and  zeal.  And  in 
private  converse  one  with  another,  we  ought  to  be  doing  and  re- 
ceiving spiritual  good.  Are  we  not  strangers  here  ?  Is  it  not 
strange  that  we  so  often  meet  and  part,  without  a  word  of  our 
home,  or  the  way  to  it,  or  our  advance  towards  it  ?  Christians 


264  LEIGHTON'S  SELECT  WORKS. 

should  be  trading  one  with  another  in  spiritual  things ;  and  he, 
surely,  who  faithfully  uses  most,  receives  most  This  is  compre- 
hended under  that  word  :  To  him  that  hath  (i.  e.  possesses  ac- 
tively and  usefully,)  shall  be  given  :  and  from  him  that  hath  not, 
(i.  e.  uses  not,)  shall  be  taken  away  even  that  which  he  hath. 
Matt.  xxv.  29.  Merchants  can  feel  in  their  trading  a  dead  time, 
and  complain  seriously  of  it;  but  Christians,  in  theirs,  either  can 
suffer  it  and  not  see  it,  or  see  it  and  not  complain,  or,  possibly, 
complain,  and  yet  not  be  deeply  sensible  of  it. 

Certainly,  it  cannot  be  sufficiently  regretted,  that  we  are  so 
fruitless  in  the  Lord's  work  in  this  kind,  that  when  we  are  alone 
we  study  it  not  more,  nor  seek  it  more  by  prayer,  to  know  the 
true  use  of  all  we  receive,  and  that  we  do  not  in  society  endeavor 
it  accordingly  ;  but  we  trifle  out  our  time,  and  instead  of  the 
commerce  of  grace  to  our  mutual  enriching,  we  trade  in  vanity, 
and  are,  as  it  were,  children  exchanging  shells  and  toys  together. 

This  surely  will  lie  heavy  upon  the  conscience  when  we  reflect 
on  it,  and  shall  come  near  the  utter  brink  of  time,  looking  for- 
wards on  eternity,  and  then  looking  back  to  our  days,  so  vainly 
wasted, .and  worn  out  to  so  little  purpose.  Oh!  let  us  awake, 
awake  ourselves  and  one  another,  to  more  fruitfulness  and  faith- 
fulness, whatsoever  be  our  received  measure,  less  or  more. 

Be  not  discouraged  :  to  have  little  in  the  account  shall  be  no 
prejudice.  The  approbation  runs  not,  Thou  hast  much,  but  on 
the  contrary,  Thou  hast  been  faithful  in  little.  Great  faithfulness 
in  the  use  of  small  gifts,  hath  great  acceptance,  and  a  great  and 
sure  reward.  Great  receipts  engage  to  greater  returns,  and  there- 
fore require  the  greater  diligence ;  and  that  not  only  for  the  in- 
crease of  grace  within,  but  for  the  assistance  of  it  in  others.  Re- 
tired contemplation  may  be  more  pleasing,  but  due  activity  for 
God  and  His  Church  is  more  propfitable.  Rachel  was  fair,  but 
she  was  barren ;  Leah  blear-eyed,  but  fruitful. 

Dependence  upon  God. 

And  this,  truly,  is  a  chief  thing  for  ministers,  and  for  individ- 
ual Christians,  still  to  depend  on  the  influence  and  strength  of 
God  ;  to  do  all  his  works  in  that  strength.  The  humblest  Christ- 
ian, how  weak  soever,  is  the  strongest.  There  is  a  natural 
wretched  independency  in  us,  that  we  would  be  the  authors  of 
our  own  works,  and  do  all  without  Him,  without  whom  indeed 
we  can  do  nothing.  Let  us  learn  to  go  more  out  of  ourselves,  and 
we  shall  find  more  strength  for  our  duties,  and  against  our  tempt- 
ations. Faith's  great  »vork  is,  to  renounce  self-power,  and  to 
bring  in  the  power  of  God  to  be  ours.  Happy  they  that  are 
weakest  in  themselves,  sensibly  BO.  That  word  of  the  Apostle  is 
theirs ;  they  know  what  it  means,  though  a  riddle  to  the  world  : 
When  lam  weak,  then  am  I  strong.  2  Cor.  xii.  10. 


COMMENTARY    ON    PETER.  265 

Object  of  all  Christian  Gifts  and  Institutions. 

The  End  of  all  this  appointment  is,  that  in  all  God  may  be 
glorified  through  Jesus  Christ.  Ail  meet  in  this,  if  they  move  in 
their  straight  line  :  here  concentre,  not  only  these  two  sorts  spec- 
ified in  this  verse,  but  all  sorts  of  persons  that  use  aright  any  gift 
of  God,  as  they  are  generally  comprehended  in  the  former  verse. 
For  this  end  relates  to  all,  as  it  is  expressed  universally,  That  in 
all,  in  all  persons  and  all  things  ;  the  word  bears  both,  and  the 
thing  itself  extends  to  both. 

Here  we  have,  like  that  of  the  heavens,  a  circular  motion  of  all 
sanctified  good  :  it  comes  forth  from  God,  through  Christ,  unto 
Christians,  and  moving  in  them  to  the  mutual  good  of  each  other, 
returns  through  Christ  unto  God  again,  and  takes  them  along  with 
it,  in  whom  it  was,  and  had  its  motion. 

All  persons  and  all  things  shall  pay  this  tribute,  even  they  that 
most  wickedly  seek  to  withhold  it ;  but  this  is  the  happiness  of 
the  saints,  that  they  move  willingly  thus,  are  sweetly  drawn,  not 
forced  or  driven.  They  are  gained  to  seek  and  desire  this, 
to  set  in  with  God  in  the  intention  of  the  same  end ;  to  have  the 
same  purpose  with  Him,  His  glory  in  all,  and  to  prosecute  His 
end  by  His  direction,  by  the  means  and  ways  He  appoints  them. 

This  is  His  due,  as  God  ;  and  the  declining  from  this,  the 
squinting  from  this  view  to  self-ends,  especially  in  God's  own  pe- 
culiar work,  is  high  treason.  Yet,  the  base  heart  of  man  leads 
naturally  this  way,  to  intend  himself  in  all,  to  raise  his  own 
esteem  or  advantage  in  some  way.  And  in  this  the  heart  is 
so  subtle,  that  it  will  deceive  the  most  discerning,  if  they  be  not 
constant  in  suspecting  and  watching  it.  This  is  the  great  task, 
to  overcome  in  this  point  ;  to  have  self  under  our  feet,  and  God 
only  in  our  eye  and  purpose  in  all. 

It  is  most  reasonable,  His  due  as  God  the  author  of  all,  not 
only  of  all  supervenient  good,  but  even  of  being  itself,  seeing  all 
is  from  Him,  that  all  be  for  Him  :  For  of  Him,  and  through 
Him,  and  to  Him,  arc  all  things  :  to  W7iom  be'  glory  for  ever. 
Amen.  Rom.  xi.  ult. 

As  it  is  most  just,  so  it  is  also  most  sweet,  to  aim  in  all  at  this, 
that  God  be  glorified :  it  is  the  alone  worthy  and  happy  design, 
which  fills  the  heart  with  heavenliness,  and  with  a  heavenly 
calmness  ;  sets  it  above  (he  clouds  and  storms  of  those  passions 
which  disquiet  low,  self-seeking  minds.  He  is  a  miserable,  un- 
settled wretch,  who  cleaves  to  himself  and  forgets  God  ;  is  per- 
plexed about  his  credit,  and  gain,  and  base  ends,  which  are  often 
broken,  and  which,  when  he  attains,  yet  they  and  he  must  shortly 
perish  together.  When  his  estate,  or  designs,  or  any  comforts 
fail,  how  can  he  look  to  Him  at  whom  he  looked  so  little  before  ? 
23 


266  LEIGHTON'S  SELECT  WORKS. 

May  not  the  Lord  say,  Go  to  the  gods  whom  thou  hast  served,  and 
let  ihem  deliver  and  comfort  thee;  seek  comfort  from  thyself,  as 
thou  didst  all  for  thyself?  What  an  appalment  will  this  be  !  But 
he  that  hath  resigned  himself,  and  is  all  for  God,  may  say  confi- 
dently, that  the  Lord  is  his  portion.  This  is  the  Christian's  aim, 
to  have  nothing  in  himself,  nor  in  anything,  but  on  this  tenure : 
all  for  the  glory  of  my  God, — my  estate,  family,  abilities,  my 
whole  self,  all  I  have  and  am.  And  as  the  love  of  God  grows  in 
the  heart,  this  purpose  grows  :  the  higher  the  flame  rises,  the 
purer  it  is.  The  eye  is  daily  more  upon  it ;  it  is  oftener  in  the 
mind  in  all  actions  than  before.  In  common  things,  the  very 
works  of  our  callings,  our  very  refreshments,  to  eat  and  drink, 
and  sleep,  are  all  for  this  end,  and  with  a  particular  aim  at  it  as 
much  as  may  be  ;  even  the  thought  of  it  often  renewed  through- 
out the  day,  and  at  times,  generally  applied  to  all  our  ways  and 
employments.  It  is  this  elixir  that  turns  thy  ordinary  works  into 
gold,  into  sacrifices  by  the  touch  of  it. 

Through  Jesus  Christ.]  The  Christian  in  covenant  with  God, 
receives  all  this  way,  and  returns  all  this  way.  And  Christ  pos- 
sesses, and  hath  equal  right  with  the  Father  to  this  glory,  as  He 
is  equally  the  spring  of  it  with  Him,  as  God.  But  it  is  conveyed 
through  him  as  Mediator,  who  obtains  all  the  grace  we  receive ; 
and  all  the  glory,  we  return,  and  all  our  praise,  as  our  spiritual 
sacrifice,  is  put  into  His  hand  as  our  High-priest,  to  offer  up  for 
us,  that  they  may  be  nccepted. 

Now  the  holy  ardor  of  the  Apostle's  affections,  taken  with  the 
mention  of  this  glory  of  God,  carries  him  to  a  doxology,  as  we 
term  it,  a  rendering  of  glory,  in  the  middle  of  his  discourse. 
Thus  often  we  find  in  St.  Paul  likewise.  Poor  and  short  lived  is 
the  glory  and  grandeur  of  men  ;  like  themselves,  it  is  a  shadow, 
and  nothing ;  but  this  is  solid  and  lasting,  it  is  supreme,  and  abi- 
deth/or  ever.  And  the  Apostles,  full  of  divine  affections,  and  ad- 
miring nothing  but  God,  do  delight  in  this,  and  cannot  refrain 
from  this  at  any  time  in  their  discourse  :  it  is  always  sweet  and 
seasonable,  and  they  find  it  so.  And  thus  are  spiritual  minds  :  a 
word  of  this  nature  falls  on  them  as  a  spark  on  some  matter  that 
readily  takes  fire  ;  they  are  straight  inflamed  with  it.  But  alas  ! 
to  us  how  much  is  it  otherwise  !  The  mention  of  the  praises  and 
glory  of  our  God,  is,  to  our  hearts,  as  a  spark  falling  either  into  a 
puddle  of  water,  and  foul  water  too,  or  at  least,  as  upon  green  tim- 
ber, that  much  fire  will  not  kindle  ;  there  is  so  much  moisture  of 
our  humors  and  corruptions,  that  all  dies  out  with  us,  and  we  re- 
main cold  and  dead. 

But  were  not  this  a  high  and  blessed  condition,  to  be  in  all  es- 
tates in  some  willing  readiness  to  bear  a  part  in  this  song,  to  ac- 
knowledge the  greatness  and  goodness  of  our  God,  and  to  wish 
Him  glory  in  all  ?  What  are  the  angels  doing  ?  This  is  their 


COMMENTARY    ON    PETER.  267 

business,  and  that  without  end.  And  seeing  we  hope  to  partake 
with  them,  we  should  even  here,  though  in  a  lower  key,  and  not 
so  tunably  neither,  yet,  as  we  may,  begin  it ;  and  upon  all  occa- 
sions, our  hearts  should  be  often  following  in  this  sweet  note,  or 
offering  at  it,  To  Him  be  glory  and  dominion  for  ever. 

THE  CHRISTIAN  CONFLICT. 

Beloved  think  it  not  strange  concerning  the  fiery  trial  which  is  to  try  you, 
as  though  some  strange  thing  happened  urilo  you. 

But  rejoice,  inasmuch  as  you  are  partakers  of  Christ's  sufferings;  that 
when  his  glory  shall  be  revealed,  ye  may  be  glad  also  with  exceeding  joy. 

This  fighting  life,  surely,  when  we  consider  it  aiight,  we  need 
not  be  dissuaded  from  loving  it,  but  have  rather  need  to  be 
strengthened  with  patience  to  go  through,  and  to  fight  on  with 
courage  and  assurance  of  victory ;  still  combating  in  a  higher 
strength  than  our  own,  against  sin  within  and  troubles  without. 
This  is  the  great  scope  of  this  Epistle,  and  the  Apostle  often  in- 
terchanges his  advices  and  comlorts  in  reference  to  these  two. 
Against  sin  he  instructs  us  in  the  beginning  of  this  chapter,  urg- 
ing us  to  be  armed,  armed  with  the  same  mind  that  was  in  Christ, 
and  here  again,  against  suffering^  and  both  in  alike  way.  In  the 
mortifying  of  sin,  we  suffer  with  Him,  as  there  he  teaches,  verse 
1  of  this  chapter  :  arid  in  the  encountering  of  affliction,  we  suffer 
with  Him,  as  here  we  have  it :  and  so,  the  same  mind  in  the  same 
sufferings,  will  bring  us  to  the  same  issue.  Beloved,  think  it  not 
strange  concerning  the  fiery  trial  which  is  to  try  you,  &c.  But 
rejoice,  inasmuch  as  ye  arc  partakers  of  Christ's  sufferings  ;  that 
when  his  glory  shall  be  revealed,  ye  likewise  may  be  glad  with  ex- 
ceeding joy. 

The  words,  to  the  end  of  the  chapter,  contain  grounds  of  en- 
couragement and  consolation  for  the  children  of  God  in  sufferings, 
especially  in  suffering  for  God. 

These  two  verses  have  these  two  things,  I.  The  close  conjunc- 
tion of  sufferings  with  the  estate  of  a  Christian.  II.  The  due 
composure  of  a  Christian  towards  suffering. 

I.  It  is  no  new,  and  therefore  no  strange  thing,  that  sufferings, 
hot  sufferings,  fiery  ones,  be  the  companions  of  religion.  Besides 
the  common  miseries  of  human  life,  there  is  an  accession  of 
troubles  and  hatreds  for  that  holiness  of  life  to  which  the  children 
of  God  are  called. 

It  was  the  lot  of  the  Church  from  her   wicked   neighbors,  and 
in  the  Church,  the  lot  of  the  most  holy  and   peculiar   servants  of 
God,   from   the  profane   multitude.      Wo  is  me,  my  Mother,  says 
i  Jeremiah,  that  thon  hast  born  me  a  man  of  strife,  and  a  man  of 
j  contention  to  the  whole,  earth.  Jer.  xv.  10.     And  of  all  the  Proph- 
ets, says  not  our  Saviour,  handling  this  same  argument  in  his  ser- 


268  LEIGHTON'S  SELECT  WORKS. 

mon,  So  p  ersecutcd  they  the  prophets  that  tvere  before  you  1  Matt, 
v.  12.  And  afterwards,  he  tells  them  what  they  might  look  for  : 
Behold,  says  He,  I  send  you  forth  as  sheep  in  the  midst  of  wolves. 
Matt.  x.  16.  And,  in  general,  there  is  no  following  of  Christ,  but 
with  His  badge  and  burden.  Something  is  to  be  leit,  we  our- 
selves are  to  be  left — Whosoever  will  be  my  disciple,  let  him  deny 
himself;  and  somewhat  to  take — Take  up  his  cross  and  follow 
me.  Matt.  xvi.  24.  And  doth  not  the  Apostle  give  his  scholars 
this  universal  lesson,  as  an  infallible  truth,  All  that  will  live  godly 
in  Jesus  Christ,  shall  suffer  persecution  1  Look  in  the  close  of 
that  roll  of  believers  conquering  in  suffering,  what  a  cluster  of 
sufferings  and  torture  you  have.  Heb.  xi.  36,  &c.  Thus  in  the 
primitive  times,  the  trial,  and  fiery  trial,  even  literally  so,  contin- 
ued long.  Those  wicked  emperors  hated  the  very  innocency  of 
Christians ;  and  the  people,  though  they  knew  their  blameless 
carriage,  yet  when  any  evil  came,  would  pick  this  quarrel,  and 
still  cry,  Christianos  ad  Icones. 

Now  this,  if  we  look  to  inferior  causes,  is  not  strange,  the  ma- 
lignant ungodly  world  hating  holiness,  hating  the  light,  yea,  the 
very  shadow  of  it.  And  the  more  the  children  of  God  walk  like 
their  Father  and  their  home,  the  more  unlike  must  they,  of  neces- 
sity, become  to  the  world  about  them,  and  therefore  become  the 
very  mark  of  all  their  enmities  and  malice. 

And  thus  indeed,  the  godly,  though  the  sons  of  peace,  are  the 
improper  causes,  the  occasion  of  much  noise  and  disturbance  in 
the  world ;  as  their  Lord,  the  Prince  of  Peace,  avows  it  openly  of 
Himself  in  that  sense,  /  came  not  to  send  peace,  but  a  sivord,  to 
set  a*  man  at  variance  with  his  father,  and  the  daughter  against 
the  mother,  &c.  Matt.  x.  34.  If  a  son  in  a  family  begin  to  inquire 
after  God,  and  withdraw  from  their  profane  or  dead  way,  Oh, 
what  a  clamor  rises  presently  !  «'  Oh,  my  son,  or  daughter,  or 
wife,  is  become  a  plain  fool,"  &c.  And  then  is  all  done  that 
may  be,  to  quell  and  vex  them,  and  make  their  life  grievous  to 
them. 

The  exact  holy  walking  of  a  Christian  really  condemns  the 
world  about  Him  :  shows  the  disorder  and  foulness  of  their  pro- 
fane ways.  The  life  of  religion,  set  by  the  side  of  dead  formal- 
ity, discovers  it  to  be  a  carcass,  a  lifeless  appearance ;  and,  for 
this,  neither  grossly  wicked,  nor  decent,  formal  persons,  can  well 
digest  it.  There  is  in  the  life  of  a  Christian  a  convincing  light, 
that  shews  the  deformity  of  the  works  of  darkness,  and  a  pierc- 
ing heat,  that  scorches  the  ungodly,  and  stirs  and  troubles  their 
consciences.  This  they  cannot  endure,  and  hence  rises  in  them 
a  contrai y  fire  of  wicked  hatred,  and  hence  the  trials,  the  fiery 
trials  of  the  godly.  If  they  could  get  those  precise  persons  re- 
moved out  of  their  way,  they  think  they  might  then  have  more 
room,  and  live  at  more  liberty  :  as  it  is,  Rev.  xi,  10,  a  carousing. 


COMMENTARY    ON    PETER. 

What  a  dance  there  was  about  the  two  dead  bodies  of  the  Two 
Witnesses  !  The  people  and  nations  rejoiced  and  made  merry ,  and 
sent  gifts  one  to  another,  because  these  two  Prophets  tormented 
them  that  dwelt  on  the  earth.  And  from  the  same  hearth,  I  mean 
the  same  wickedness  of  heart  in  the  world,  are  the  fires  of  perse- 
cution kindled  against  the  saints  in  the  world,  and  the  bonfires  of 
joy  when  they  are  rid  of  them. 

And  as  this  is  an  infernal  fire  of  enmity  against  God,  so  it  is 
blown  by  that  spirit  whose  element  it  is.  Satan  stirs  up  and 
blows  the  coal,  and  raises  the  hatred  of  the  ungodly  against 
Christians. 

But  while  he,  and  they  in  whom  he  powerfully  workr,  are  thus 
working  for  their  vile  ends  in  the  persecution  of  the  saints,  HE 
who  sovereignly  orders  all,  is  working  in  the  same,  His  wise  and 
gracious  ends,  and  attains  them,  and  makes  the  malice  of  His 
enemies  serve  His  ends  and  undo  their  own.  It  is  true,  that  by 
the  heat  of  persecution  many  are  scared  from  embracing  religion  : 
such  as  love  themselves  and  their  present  ease,  and  others  that 
seemed  to  have  embraced  it,  are  driven  to  let  it  go  and  fall  from 
it;  but  yet,  when  all  is  well  computed,  religion  is  still  upon  the 
gaining  hand.  Those  who  reject  it,  or  revolt  from  it,  are  such  as 
have  no  true  knowledge  of  it,  or  share  in  it,  nor  in  that  happiness 
in  which  it  ends.  But  they  that  are  indeed  united  to  Jesus 
Christ,  do  cleave  the  closer  to  Him,  and  seek  to  have  their  hearts 
more  fastened  to  Him,  because  of  the  trials  that  tljey  are,  or  may 
probably  be  put  to.  And  in  their  victorious  patience  appears  the 
invincible  power  of  religion  where  it  hath  once  gained  the  heart, 
that  it  cannot  be  beaten  or  burnt  out :  itself  is  a  fire  more  mighty 
than  all  the  fires  kindled  against  it.  The  love  of  Christ  conquers 
and  triumphs  in  the  hardest  sufferings  of  life,  and  in  death  itself. 

And  this  hath  been  the  means  of  kindling  it  in  other  hearts 
which  were  strangers  to  it,  when  they  beheld  the  victorious  pa- 
tience of  the  saints,  who  conquered  dying,  as  their  Head  did ;  who 
wearied  their  tormentors,  and  triumphed  over  their  cruelty  by 
a  constancy  far  above  it. 

Thus,  these  fiery  trials  make  the  lustre  of  faith  most  appear,  as 
gold  shines  brightest  in  the  furnace  ;  and  if  any  dross  be  mixed 
with  it,  it  is  refined  and  purified  from  it  by  these  trials,  and  so  it 
remains,  by  means  of  the  fire,  purer  than  before.  And  both 
these  are  in  the  resemblance  here  intended  ;  that  the  fire  of  suf- 
ferings is  for  the  advantage  of  believers,  both  as  trying  the  excel- 
lency of  faith,  giving  evidence  of  it,  what  it  is,  and  also  purifying 
it  from  earth  and  drossy  mixtures,  and  making  it  more  excellently 
what  it  is,  raising  it  to  a  higher  pitch  of  refinedness  and  worth. 
In  these  fires,  as  faith  is  tried,  so  the  wo'rd  on  which  faith  relies 
is  tried,  and  is  found  all  gold,  most  precious,  no  refuse  in  it.  The 
truth  and  sweetness  of  the  promises  are  much  confirmed  in  the 
*23 


270  LEIGHTON'S  SELECT  WORKS. 

Christian's  heart,  upon  his  experiment  of  them  in  his  sufferings, 
His  God  is  found  to  be  as  good  as  His  word,  being  with  him  when 
he  goes  through  the  fire,  (Isa.  xliii.  2)  preserving  him,  so  that  he 
loses  nothing  except  dross,  which  is  a  gainful  loss,  leaves  only  of 
his  corruption  behind  him. 

Oh  !  how  much  worth  is  it,  and  how  doth  it  endear  the  heart 
to  God,  to  have  found  Him  sensibly  present  in  the  times  of  trouble, 
refreshing  the  soul  with  dews  of  spiritual  comfort,  in  the  midst 
of  the  flames  of  fiery  trial ! 

One  special  advantage  of  these  fires  is,  the  purifying  of  a 
Christian's  heart  from  the  love  of  the  world  and  of  present  things. 
It  is  true,  the  world  at  best  is  base  and  despicable,  in  respect  of 
the  high  estate  and  hopes  of  a  believer ;  yet  still  there  is  some- 
what with  him,  that  would  bend  him  downwards,  and  draw  him 
to  too  much  complacency  in  outward  things,  if  they  were  much 
to  his  mind.  Too  kind  usage  might  sometimes  make  him  forget 
himself  and  think  himself  at  home,  at  least  so  much  as  not  to  en- 
tertain those  longings  after  home,  and  that  ardent  progress  home- 
wards, that  become  him.  It  is  good  for  us,  certainly,  to  find  hard- 
ship, and  enmities,  and  contempts  here,  and  to  find  them  frequent, 
that  we  may  not  think  them  strange,  but  ourselves  strangers,  and 
may  think  it  were  strange  for  us  to  be  otherwise  entertained. 
This  keeps  the  affections  more  clear  and  disengaged,  sets  them 
upward.  Thus  the  Lord  makes  the  world  displeasing  to  His  own, 
that  they  may  turn  in  to  Him,  and  seek  all  their  consolations  in 
Himself.  Oh,  unspeakable  advantage  ! 

The  Christian's  joy  amidst  Sufferings. 

The  children  of  God  are  not  called  to  so  sad  a  life  as  the  World 
imagines :  besides  what  is  laid  up  for  them  in  heaven,  they  have, 
even  here,  their  rejoicings  and  songs  in  their  distresses,  as  those 
prisoners  had  their  psalms  even  at  midnight,  after  their  stripes,  and 
in  their  chains,  before  they  knew  of  a  sudden  deliverance.  (Acts 
xvi.  25.)  True,  there  may  be  a  darkness  within,  clouding  all  the 
matter  of  their  joy,  but  even  that  darkness  is  the  seed-time  of  af- 
ter-joy :  light  is  sown  in  that  darkness,  and  shall  spring  up ;  and 
not  only  shall  they  have  a  rich  crop  at  full  harvest,  but  even  some 
first-fruits  of  it  here,  in  pledge  of  the  harvest. 

And  this  they  ought  to  expect,  and  to  seek  after  with  minds 
humble  and  submissive  as  to  the  measure  and  time  of  it,  that  they 
may  be  partakers  of  spiritual  joy,  and  may  by  it  be  enabled  to  go 
patiently,  yea,  cheerfully,  through  the  tribulations  and  temptations 
that  lie  in  their  way  homeward.  And  for  this  end  they  ought  to 
endeavor  after  a  more  clear  discerning  of  their  interest  in  Christ, 
that  they  may  know  they  partake  ofHim,  and  so,  that  in  suffering, 
they  are  partakers  of  His  sufferings  and  shall  be  partakers  of  His 
glory. 


CbMMENTAUY    ON    PETER.  271 

Many  afflictions  will  not  cloud  and  obstruct  this,  so  much  as 
one  sin  ;  therefore,  if  ye  would  walk  cheerfully,  be  most  careful  to 
walk  holily.  All  the  winds  about  the  earth  make  not  an  earth- 
quake, but  only  that  within. 

Now  this  Joy  is  grounded  on  this  communion,  [1.]  in  sufferings, 
then,  [2.]  in  glory. 

[L.]  Even  in  sufferings  themselves.  It  is  a  sweet,  a  joyful 
thing  to  be  a  sharer  with  Christ  in  anything.  All  enjoyments 
wherein  He  is  not,  are  bitter  to  a  soul  that  loves  Him,  and  all  suf- 
ferings with  Him  are  sweet.  The  worst  things  of  Christ  are  more 
truly  delightful  than  the  best  things  of  the  world  ;  His  afflictions 
are  sweeter  than  their  pleasures,  His  reproach  more  glorious  than 
their  honors,  and  more  rich  than  their  treasures,  as  Moses  ac- 
counted them.  Heb.  xi.  26.  Love  delights  in  likeness  and  com- 
munion, not  only  in  things  otherwise  pleasant,  but  in  the  hardest 
and  harshest  things,  which  have  not  anything  in  them  desirable, 
but  only  that  likeness.  So  that  this  thought  is  very  sweet  to  a 
heart  possessed  with  this  love  :  What  does  the  World,  by  its  ha- 
tred, and  persecutions,  and  revilings  for  the  sake  of  Christ,  but 
make  me  more  like  Him,  give  me  a  greater,  share  with  .Him,  in 
that  which  He  did  so  willingly  undergo  for  me  ?  When  He  was 
sought  for  to  be  made  a  king,  as  St.  Bernard  remarks, He  escaped  ; 
but  when  He  was  sought  to  be  brought  to  the  Cross,  He  freely 
yielded  Himself.  And  shall  I  shrink  and  creep  back  from  what 
He  calls  me  to  suffer  for  His  sake !  Yea,  even  all  my  other 
troubles  and  sufferings,  I  will  desire  to  have  stamped  thus,  with 
this  conformity  to  the  sufferings  of  Christ,  in  the  humble,  obedient, 
cheerful,  endurance  of  them,  and  the  giving  up  my  will  to  my 
Father's. 

The  following  of  Christ  makes  any  way  pleasant.  His  faith- 
ful followers  refuse  no  march  after  Him,  be  it  through  deserts, 
and  mountains,  and  storms,  and  hazards,  that  will  affright  self- 
pleasing,  easy  spirits.  Hearts  kindled  and  actuated  with  the 
Spirit  of  Christ,  \v\\\follow  Him  wheresoever  He  gocth. 

As  He  speaks  it  for  warning  to  His  Disciples,  If  they  persecute 
me,  they  will  persecute  you,  so  He  speaks  it  for  comfort  to  them, 
and  sufficient  comfort  it  is,  If  they  hate  you,  they  hated  me  before 
you.  John  xv.  18,  20. 

[2.]  Then  add  the  other  :  see  whither  it  tends.  He  shall  be 
revealed  in  His  glory,  and  ye  shall  even  overflow  with  joy  in  the 
partaking  of  that  glory.  Therefore,  rejoice  now  in  the  midst  of 
all  your  sufferings.  Stand  upon  the  advanced  ground  of  the 
promises  and  the  covenant  of  Grace,  and  by  faith  look  beyond 
this  moment,  and  all  that  is  in  it,  to  that  day  wherein  everlasting 
joy  shall  be  upon  your  heads,  a  crown  of  it,  and  sorrow  and  mourn- 
ing  shall  flee  away.  Isa.  li.  II.  Believe  in  this  day,  and  the  vic- 
tory is  won.  Oh !  that  blessed  hope,  well  fixed  and  exercised 


272  LEIGHTON'S  SELECT  WORKS. 

would  give  other  manner  of  spirits.  What  zeal  for  God  would  it 
not  inspire!  What  invincible  courage  against  all  encounters! 
How  soon  will  this  pageant  of  the  world  vanish,  that  men  are 
gazing  on,  these  pictures  and  fancies  of  pleasures  and  honors, 
falsely  so  called,  and  give,  place  to  the  real  glory  of  the  sons  of 
God,  when  this  blessed  Son,  who  is  God,  shall  be  seen  appearing 
in  full  majesty,  and  all  His  brethren  in  glory  with  Him,  all  cloth- 
ed in  their  robes!  And  if  you  ask,  Who  are  they,  Why,  these  are 
they  who  came  out  of  great  tribulation,  and  have  washed  their 
robes  in  the  blood  of  the  Lamb.  Rev.  vii.  14. 

We  should  suffer,  not  as  Evil-doers,  but  as  Christians. 

Suffer  as  Christians,  holily  and  blamelessly,  that  the  Enemy 
may  not  know  where  to  fasten  his  hold.  As  the  wrestlers  anoint- 
ed their  bodies,  that  the  hands  of  their  antagonists  might  not 
fasten  upon  them,  thus,  truly,  they  that  walk  and  suffer  as 
Christians  anointed  with  the  Spirit  of  Christ,  their  enemies  can- 
not well  fasten  their  hold  upon  them. 

To  you,  therefore,  who  love  the  Lord  Jesus,  I  recommend  this 
especially,  to  be  careful  that  all  your  reproaches  may  be  indeed 
for  Christ,  and  not  for  anything  in  you  unlike  to  Christ ;  that  there 
be  nothing  save  the  matter  of  your  rod.  Keep  the  quarrel  as  clean 
and  unmixed  as  you  can,  and  this  will  advantage  you  much,  both 
within  and  without,  in  the  peace  and  firmness  of  your  minds,  and 
in  the  refutation  of  your  enemies.  This  will  make  you  as  a  bra- 
zen wall,  as  the  Lord  speaks  to  the  Prophet :  they  shall  Jight 
against  you,  but  shall  not  prevail.  Jer.  xv.  20. 

Keep  far  off  from  all  impure,  unholy  ways.  Suffer  not  as  evil- 
doers, no,  nor  as  busy-bodies.  Be  much  at  home,  setting  things 
at  rights  within  your  own  breast,  where  there  is  so  much  work, 
and  such  daily  need  of  diligence,  and  then  you  will  find  no  leisure 
for  unnecessary  idle  pryings  into  the  ways  and  affairs  of  others; 
and  further  than  your  calling  and  the  rules  of  Christian  charity 
engage  you,  you  will  not  interpose  in  any  matters  without  you, 
nor  be  found  proud  and  censorious,  as  the  World  is  ready  to  call 
you. 

Shun  the  appearances  of  evil  :  walk  warily  and  prudently  in  all 
things.  Be  not  heady,  nor  self-willed,  no,  not  in  the  best  thing. 
Walk  not  upon  the  utter  brink  and  hedge  of  your  liberty,  for  then 
you  shall  be  in  danger  of  overpassing  it.  Things  that  are  lawful 
may  be  inexpedient,  and,  in  case  there  is  fear  of  scandal,  ought 
either  to  be  wholly  forborne,  or  used  with  much  prudence  and  cir- 
spection.  Oh,  study  in  all  things  to  adorn  the  Gospel,  and  under 
a  sense  of  your  own  unskilfulness  and  folly,  beg  wisdom  from 
above,  that  Anointing  that  will  teach  you  all  things,  much  of  that 
holy  Spirit,  thai  will  lead  you  in  the  way  of  all  truth ;  and  then, 


COMMENTARY    ON    PETER.  273 

in  that  way,  whatsoever  may  befal  you,  suffer  it,  and  however  you 
may  be  vilified  and  reproached,  happy  are  ye,  for  the  Spirit  of 
glory  and  of  God  resteth  upon  you. 

But  if  to  be  thus  reproached  is  to  be  happy,  then,  certainly, 
their  reproaches  are  not  less  unhappy.  If  on  those  resteth  the 
Spirit  of  glory  and  of  God,  what  spirit  is  in  these,  but  the  spirit 
of  Satan,  and  of  shame  and  vileness  ?  Who  is  the  basest,  most- 
contemptible  kind  of  person  in  the  world  ?  Truly,  I  think,  an 
avowed  contemner  and  mocker  of  holiness.  Shall  any  such  be 
found  amongst  us  1 

I  charge  you  all  in  this  name  of  Christ,  that  you  do  not  enter- 
tain godless  prejudices  against  the  people  of  God.  Let  not  your 
ears  be  open  to,  nor  your  hearts  close  with  the  calumnies  .and  lies 
that  may  be  flying  abroad  of  them  and  their  practices  ;  much  less 
open  your  mouths  against  them,  or  let  any  disgraceful  word  be 
heard  from  you.  And  when  you  meet  with  undeniable  real  frail- 
ties, know  the  law  of  love,  and  to  practise  it.  Think,  This  is 
blameworthy,  yet  let  me  not  turn  it  to  the  reproach  of  those  per- 
sons, who,  notwithstanding,  may  be  sincere,  much  less  to  the 
reproach  of  other  persons  professing  religion,  and  then  cast  it 
upon  religion  itself. 

My  brethren,  beware  of  sharing  with  the  ungodly  in  this  tongue- 
persecution  of  Christians.  There  is  a  day  at  hand,  wherein  the 
Lord  will  make  inquiry  after  these  things.  If  we  shall  be  made 
accountable  for  idle  words,  (as  we  are  warned,  Matt.  xii.  36,)  how 
much  more  for  bitter  malicious  words  uttered  against  any,  es- 
pecially against  the  saints  of  God,  whom,  however  the  World 
may  reckon,  He  esteems  His  precious  ones,  His  treasure  !  You 
that  now,  can  look  on  them  with  a  scornful  eye,  which  way  shall 
you  look  when  they  shall  be  beautiful  and  glorious,  and  all  the  un- 
godly clothed  with  shame  ?  Oh,  do  not  reproach  them,  but  rather 
come  in  and  share  with  them  in  the  way  of  holiness,  and  in  all 
the  sufferings  and  reproaches  that  follow  it ;  for  if  you  partake  of 
their  disgraces,  you  shall  share  in  glory  with  them,  in  the  day  of 
their  Lord's  appearing. 

The  Christian's  Happiness  indestructible. 

Thus  solid,  indeed,  is  the  happiness  of  the  saints,  that  in  the 
lowest  condition  it  remains  the  same  :  in  disgraces,  in  caves,  in 
prisons  and  chains,  cast  them  where  you  will,  still  they  are 
happy.  A  diamond  in  the  mire,  sullied  and  trampled  on,  yet  still 
retains  its  own  worth.  But  this  is  more,  that  the  very  things  that 
seem  to  make  them  miserable,  do  not  only  not  do  that,  but,  on  the 
contrary,  do  make  them  the  more  happy  :  they  are  gainers  by 
their  losses,  and  attain  more  liberty  by  their  thraldoms,  and  more 
honor  by  their  disgraces,  and  more  peace  by  their  troubles.  The 


274  LEIGH-TON'S  SELECT  WORKS 

World  and  all  their  enemies  are  exceedingly  befooled  in  striving 
against  them :  not  only  can  they  not  undo  them,  but  by  all  their 
enmity  and  practices,  they  do  them  pleasure,  and  raise  them  high- 
er. With  what  weapons  shall  they  fight?  How  shall  a  Christian's 
enemies  set  upon  him  1  Where  shall  they  hit  him,  seeing  that 
all  the  wrongs  they  do  him,  do  indeed  enrich  and  ennoble  him, 
and  that  the  more  lie  is  depressed,  he  flourishes  the  more.  Cer- 
tainly, the  blessedness  of  a  Christian  is  matchless  and  invincible. 

If  we  suffer  for  the  name  of  Christ,  then  the  Spirit  of  Glory  and  of  God  rest- 
eth  upon  us. 

And  what  is  there  so  rough  which  that  will  not  make  pleasant, 
to  suffer  with  Christ  and  for  Christ,  who  suffered  so  much  and  so 
willingly  for  thee  1  Hath  He  not  gone  through  all  before  thee, 
and  made  all  easy  and  lovely?  Hath  He  not  sweetened  poverty, 
and  persecution,  and  hatred,  and  disgraces,  and  death  itself,  per- 
fumed the  grave,  and  turned  it  from  a  pit  of  horror  into  a  sweet 
resting  bed?  And  thus  love  of  Christ  judgeth  :  it  thinks  all 
lovely  which  is  endured  for  Him,  is  glad  to  meet  with  difficulties, 
and  is  ambitious  of  suffering  for  Him.  Scorn  or  contempt  is  a 
thing  of  hard  digestion,  but  much  inward  heat  of  love  digests  it 
easily.  Reproaches  are  bitter,  but  the  reproaches  of  Christ  are 
sweel.  Take  their  true  value,  Heb.  xi.  26  :  The  reproaches  of 
Christ  are  greater  riches  than  the  treasures  of  Egypt :  His  very 
worst  things,  better  than  the  best  of  the  world.  A  touch  of  Christ 
turns  all  into  gold  ;  His  reproaches  are  riches,  as  it  is  expressed 
there,  and  honor,  as  here.  Happy!  Not  only  afterwards  shall 
ye  be  happy,  but  happy  are  ye,  at  present ;  and  that,  not  only  in 
apprehension  of  that  after  happiness,  as  sure,  and  as  already  pre- 
sent to  Faith  realizing  it,  but  even  in  that  they  now  possess  the 
presence  and  comforts  of  the  Spirit. 

For  the  Spirit  of  glory.]  This  accompanies  disgraces  for  Him  ; 
His  Spirit,  the  Spirit  of  glory  and  of  God.  With  your  sufferings 
goes  the  name  of  Christ',  and  the  Spirit  of  Christ :  take  them  thus, 
when  reproaches  are  cast  upon  you  for  His  name,  and  you  are  en- 
abled to  bear  them  by  His  Spirit.  And  surely  His  Spirit  is  most 
fit  to  support  you  under  them,  yea,  to  raise  you  above  them. 
They  are  ignominious  and  inglorious,  He  is  the  Spirit  of  glory  : 
they  are  human  reproaches,  He,  the  Divine  Spirit,  the  Spirit  of 
glory  and  of  God,  that  is,  the  glorious  Spirit  of  God. 

And  this  is  the  advantage  :  the  less  the  Christian  finds  esteem 
and  acceptance  in  the  world,  the  more  he  turns  his  eye  inward,  to 
see  what  is  there;  and  there  he  finds  the  world's  contempt  coun- 
terpoised by  a  weight  of  excellency  and  glory,  even  in  this  pre- 
sent condition,  as  the  pledge  of  the  glory  before  him.  The  re- 
proaches be  fiery ;  but  the  Spirit  of  glory  resteth  upon  you,  doth 


COMMENTARY    ON    PETER.  275 

not  give  you  a  passing  visit,  but  stays  within  you,  and  is  indeed 
yours.  And  in  this  the  Christian  can  take  comfort,  and  let  the 
foul  weather  blow  over,  let  all  the  scoffs  and  contempts  abroad 
pass  as  they  come,  having  a  glorious  Spirit  within,  such  a  guest 
honoring  him  with  His  presence,  abode,  and  sweet  fellowship, 
being,  indeed,  one  with  Him.  So  that  rich  miser  at  Athens  could 
say, — when  they  scorned  him  in  the  streets,  he  went  home  to  his 
bags,  and  hugging  himself  there  at  the  sight,  let  them  say  what 
they  would  : — 

Populus  me  sibilat ;  at  mihi  plaudo 

Ipse  domi,  simul  ac  numrnos  contemplor  in  area. 

How  much  more  reasonably  may  the  Christian  say,  Let  them 
revile  and  bark,  I  have  riches  and  honor  enough  that  they  see  not. 
And  this  is  what  makes  the  world,  as  they  are  a  malicious  party, 
so  to  be  an  incompetent  judge  of  the  Christian's  estate.  They 
see  the  rugged  unpleasant  outside  only  :  the  right  inside  their  eye 
cannot  reach.  We  were  miserable  indeed,  were  our  comforts 
such  as  they  could  see. 

And  while  this  is  the  constant  estate  of  a  Christian,  it  is  usually 
most  manifested  to  him  in  the  time  of  his  greatest  sufferings. 
Then,  (as  we  said)  he  naturally  turns  inward  and  sees  it  most, 
and  accordingly  finds  it  most.  God  making  this  happy  supple- 
ment and  compensation,  that  when  His  people  have  least  of  the 
world  they  have  most  of  Himself;  when  they  are  most  covered 
with  the  World's  disfavor,  His  favor  shines  brightest  to  them. 
As  Moses,  when  he  was  in  the  cloud,  had  nearest  access  and 
speech  with  God  ;  so  when  the  Christian  is  most  clouded  with  dis- 
tresses and  disgraces,  then  doth  the  Lord  often  shew  Himself 
most  clearly  to  him. 

If  you  be  indeed  Christians,  you  will  not  be  so  much  thinking, 
at  any  time,  how  you  may  be  free  from  all  sufferings  and  despi- 
sings,  but  rather,  how  you  may  go  strongly  and  cheerfully  through 
them.  Lo,  here  is  the  way:  seek  a  real  and  firm  interest  in 
Christ,  and  a  participation  of  Christ's  Spirit,  and  then  a  look  to 
Him  will  make  all  easy  and  delightful.  Thou  wilt  be  ashamed 
within  thyself  to  start  back,  or  yield  one  foot,  at  the  encounter  of 
taunt  or  reproach  for  Him.  Thou  wilt  think,  For  whom  is  it? 
Is  it  not  for  Him  who  for  my  sake  hid  not  His  face  from  shame 
and  spitting  ?  And  further,  He  died  :  now,  how  should  I  meet 
death  for  Him,  who  shrink  at  the  blast  of  a  scornful  word  1 

If  you  would  know  whether  this  His  Spirit  is  and  resteth  in  you, 
it  cannot  be  better  known  than,  Isf,  By  that  very  love,  ardent  love 
to  Him,  and  high  esteem  of  Him,  and,  from  thence,  a  willingness, 
yea,  a  gladness  to  suffer  anything  for  Him.  2rf.  This  Spirit  of 
glory  sets  the  heart  on  glory.  True  glory  makes  heavenly  things 
excellent  in  our  thoughts,  and  sets  the  world,  the  better  and  the 
worse,  the  honor  and  the  dishonor  of  it,  at  a  low  rate. 


276  LEIGHTON'S  SELECT  WORKS. 

The  spirit  of  the  world  is  a  base,  ignoble  spirit,  even  the  high- 
est pitch  of  it.  Their's  are  but  poor  designs  who  are  projecting  for 
kingdoms,  compared  to  those  of  the  Christian,  which  ascend  above 
all  things  under  the  sun,  and  above  the  sun  itself,  and  therefore  he 
is  not  shaken  with  the  threats  of  the  world,  nor  taken  with  its  offers. 
Excellent  is  the  answer  which  St.  Basil  gives,  in  the  person  of  those 
martyrs,  to  that  emperor  who  made  them  (as  he  thought)  great  prof- 
fers to  draw  them  off:  "  Why,"  say  they,  "  dost  thou  bid  us  so  low 
as  pieces  of  the  world  1  We  have  learned  to  despise  it  all."  This 
is  not  stupidity,  nor  an  affected  stoutness  of  spirit,  but  a  humble 
sublimity,  which  the  natural  spirit  of  a  man  cannot  reach  unto. 

But  wilt  thou  say  still,  This  stops  me,  I  do  not  find  this  Spirit 
in  me  :  if  I  did,  then  I  think  I  could  be  willing  to  suffer  anything. 
<  To  this,  for  the  present,  I  say  not  more  than  this  :  Dost  thou  de- 
sire that  Christ  may  be  glorified,  and  couldst  thou  be  content  it 
were  by  thy  suffering  in  any  kind  thou  mayest  be  called  to  under- 
go for  Him  1  Art  thou  willing  to  give  up  thy  own  interest  to 
study  and  follow  Christ's,  and  to  sacrifice  thine  own  credit  and 
name  to  advance  His?  Art  thou  unwilling  to  do  anything  that 
may  dishonor  Him,  but  not  unwilling  to  suffer  anything  that  may 
honor  Him  ?  Or  wouldst  thou  be  thus  ?  Then,  be  not  disputing, 
but  up  and  walk  on  in  His  strength. 

Now,  if  any  say,  But  His  name  is  dishonored  by  these  re- 
proaches— true,  says  the  Apostle,  on  their  part  it  is  so,  but  not 
on  yours.  They  that  reproach  you,  do  their  best  to  make  it  reflect 
on  Christ  and  his  cause,  but  thus  it  is  only  on  their  part.  You 
are  sufferers  for  His  name,  and  so  you  glorify  it :  your  faith  and 
patience,  and  your  victory  by  these,  do  declare  the  power  of  Di- 
vine grace,  and  the  efficacy  of  the  Gospel.  These  have  made  tor- 
turers ashamed,  and  induced  some  beholders  to  share  with  those 
who  were  tortured.  Thus,  though  the  profane  world  intends,  as 
far  as  it  can  reach,  to  fix  dishonor  upon  the  profession  of  Christ, 
yet  it  sticks  not,  but  on  the  contrary,  He  is  glorified  by  your  con- 
stancy. 

And  as  the  ignominy  fastens  not,  but  the  glory  from  the  endur- 
ance does,  so  Christians  are  obliged,  and  certainly  are  ready,  ac- 
cording to  the  Apostle's  zeal,  ver.  16,  to  glorify  God  on  this  be- 
half, that,  as  He  is  glorified  in  them,  so  they  may  gloriiy  and 
bless  Him  who  hath  dignified  them  so  ;  that  whereas  we  might 
have  been  left  to  a  sad  sinking  task,  to  have  suffered  for  various 
guilts,  our  God  hath  changed  the  tenor  and  nature  of  our  suffer- 
ings, and  makes  them  to  be  for  the  name  oj  Christ. 

Thus,  a  spiritual  mind  doth  not  swell  on  a  conceit  of  constancy 
and  courage,  which  is   the  readiest  way  of  self-undoing,  but  ac-  ' 
knowledges  all  to  be  gift,  even  suffering  :    To  you  it  is  given  not 
only  to  believe,  but  to  suffer,  and  so  to  bless  Him  on   that  behalf. 
Phil  i.  29.     Oh  !  this  love  grows  in  suffering.     See  Acts  v.  41. 


COMMENTARY    ON    PETER.  277 

They  went  away  rejoicing  that  they  were  counted  worthy  to  suffer 
shame  for  His  name. 

Consider,  it  is  but  a  short  while,  and  the  wicked  and  their  scoffs 
shall  vanish ;  they  shall  not  be.  This  shame  will  presently  be 
over,  this  disgrace  is  of  short  date,  but  the  glory,  and  the  Spirit 
of  glory ,  are  eternal.  What  though  thou  shouldst  be  poor,  and 
defamed,  and  despised,  and  be  the  common  mark  of  scorn  and  all 
injuries,  yet  the  end  of  them  all  is  at  hand.  This  is  now  thy  part, 
but  the  scene  shall  be  changed.  Kings  here,  real  ones,  are  in  the 
deepest  reality  but  stage  kings  ;  but  when  thou  comest  to  alter  the 
person  thou  now  bearest,  here  is  the  odds  :  thou  wast  a  fool  in  ap- 
pearance, and  for  a  moment,  but  thou  shalt  be  truly  a  king  for- 
ever. 

GOD'S  TIME  AND  PURPOSE  IN  THE  AFFLICTIONS  OF  HIS  CHURCH. 

For  the  time  is  come,  that  judgment  must  begin  at  the  house  of  God  :  and 
if  it  first  begin  at  us,  what  shall  the  end  be  of  them  that  obey  not  the  Gospel 
of  God? 

There  is  not  only  perfect  equity,  but  withal,  a  comely  propor- 
tion and  beauty  in  all  the  ways  of  God,  had  we  eyes  opened  to 
discern  them,  particularly  in  this  point  of  the  sufferings  and  af- 
flictions of  the  Church.  The  Apostle  here  sets  it  before  his 
brethren,  For  the  time  is  come,  &c.  In  which  words,  there  is,  1st, 
A  parallel  of  the  Lord's  dealing  with  His  own  and  with  the  wick- 
ed. 2f/.  A  persuasion  to  due  compliance  and  confidence,  on  the 
part  of  His  own,  upon  that  consideration. 

The  parallel  is  in  the  order  and  the  measure  of  punishing  ;  and 
it  is  so  that,  for  the  order,  it  begins  at  the  house  of  God,  and  ends 
upon  the  ungodly.  And  that  carries  in  it  this  great  difference  in 
the  measure,  that  it  passes  from  the  one  on  whom  it  begins,  and 
rests  on  the  other  on  whom  it  ends,  and  on  whom  the  full  weight 
of  it  lies  for  ever.  It  is  so  expressed  :  What  shall  the  end  be,  &c., 
which  imports,  not  only  that  judgment  shall  overtake  them  in  the 
end,  but  that  it  shall  be  their  end  ;  they  shall  end  in  it,  arid  it 
shall  be  endless  upon  them. 

The  time  is.]  Indeed,  the  whole  time  of  this  present  life  is  so, 
is  the  time  of  suffering  and  purifying  for  the  Church,  compassed 
with  enemies  who  will  afflict  her,  and  subject  to  those  impurities 
which  need  affliction.  The  Children  of  God  are  in  their  under- 
age here  :  all  their  time  they  are  children,  and  have  their  frailties 
and  childish  follies;  and  therefore,  though  they  are  not  always 
under  the  stroke  of  the  rod,  for  that  they  were  not  able  to  en- 
dure, yet  they  are  under  the  discipline  and  use  of  the  rod  all  their 
time.  And  whereas  the  wicked  escape  till  their  day  of  full  pay- 
ment, the  children  of  God  are  in  this  life  chastised  with  frequent 
afflictions.  And  so,  The  time  may  here  be  taken  according  as  the 
24 


278  LEIGHTON'S  SELECT  WORKS. 

Apostle  St.  Paul  uses  the  same  word,  Rom.  viii.  18,  The  sufferings 
of  this  present  time. 

But  withal,  it  is  true,  and  appears  to  be  here  implied,  that  there 
are  peculiar  set  times,  which  the  Lord  chooses  for  the  correcting 
of  His  Church.  He  hath  the  days  prefixed  and  written  in  His 
Ephemerides ,  hath  His  ways  of  correcting,  wherein  He  goes 
round  from  one  church  to  another.  We  thought  it  would  never 
come  to  us,  but  we  have  now  found  the  smart  of  it. 

And  here  the  Apostle  may  probably  mean  the  times  of  those 
hot  persecutions  that  were  then  began,  and  continued,  though 
with  some  intervals,  for  two  or  three  ages.  Thus*  in  the  sixth 
chapter  of  the  Apocalypse,  after  the  white  horse,  immediately  fol- 
low at  his  heels,  the  red,  and  the  black,  and  the  pale  horse.  And 
as  it  was  upon  the  first  publishing  of  the  Gospel,  so  usually,  upon 
the  restoring  of  it,  or  upon  remarkable  reformations  of  the  Church 
and  revivings  of  religion,  follow  sharp  and  searching  trials.  As 
the  lower  cause  of  this  is  the  rage  and  malice  of  Satan,  and  of 
the  ungodly  world  acted  and  stirred  by  him,  against  the  purity 
and  prevalency  of  religion,  so  it  is  from  a  higher  Hand  for  better 
ends.  The  Lord  will  discover  the  multitudes  of  hypocrites  and 
empty  professors,  who  will  at  such  a  time  readily  abound,  when 
religion  is  upon  an  advancing  way,  and  the  stream  of  it  runs 
strong.  Now  by  the  counter-current  of  troubles,  such  fall  back 
and  are  carried  away.  And  the  truth  of  grace,  in  the  hearts  of 
believers,  receives  advantage  from  these  hazards  and  sufferings  ; 
they  are  put  to  fasten  their  hold  the  better  on  Christ,  to  seek  more 
experience  of  the  real  and  sweet  consolations  of  the  Gospel,  which 
may  uphold  them  against  the  counter-blasts  of  suffering.  Thus 
is  religion  made  a  more  real  and  solid  thing  in  the  hearts  of  true 
believers:  they  are  entered  to  that  way  of  receiving  Christ  and 
His  croso  together,  that  they  may  see  their  bargain,  and  not  think 
it  a  surprise. 

Judgment.]  Though  all  her  sufferings  are  not  such,  yet  com- 
monly, there  is  that  unsuitable  and  unwary  walking  among 
Christians,  that  even  their  sufferings  for  the  cause  of  God,  though 
unjust  from  men,  are  from  God  just  punishments  of  their  miscar- 
riages towards  Him,  in  their  former' ways  ;  their  self-pleasing  and 
earthliness,  having  too  high  a  relish  for  the  delights  of  this  world, 
forgetting  their  inheritance  and  home,  and  conforming  themselves 
to  the  World,  walking  too  much  like  it. 

Must  begin.]  The  Church  of  God  is  punished,  while  the 
wicked  are  free  and  flourish  in  the  world,  possibly  all  their  days ; 
or,  if  judgment  reach  them  here,  yet  it  is  later  ;  it  begins  at  the 
house  of  God.  [1.]  This  holds  in  those  who  profess  His  name, 
and  are  of  the  Visible  church,  compared  with  them  who  are  with- 
out the  pale  of  jt,  and  are  its  avowed  enemies.  [2.]  In  those 
who  profess  a  desire  of  a  more  religious  and  holy  course  of  life 


COMMENTARY    ON    PETER.  379 

within  the  Church,  compared  with  the  profane  multitude.  [3.] 
In  those  who  are  indeed  more  spiritual  and  holy,  and  come  nearer 
unto  God,  compared  with  others  who  fall  short  of  that  measure. 
In  all  these  respects  it  holds,  that  the  Lord  doth  more  readily  ex- 
ercise them  with  afflictions,  and  correct  their  wanderings,  than 
any  others. 

And  this  truly  is  most  reasonable ;  and  the  reason  lies  in  the 
very  name  given  to  the  Church,  the  House  of  God.  For, 

1.  There  is  equity  in  such  a  proceeding.  The  sins  of  the 
Church  have  their  peculiar  aggravations,  which  fall  not  upon  oth- 
ers. That  which  is  simply  a  sin  in  strangers  to  God,  is,  in  His 
people,  the  breach  of  a  known  and  received  law,  snd  a  law  daily 
unfolded  and  set  before  them  :  yea,  it  is  against  their  oath  of  alle- 
giance ;  it  is  perfidy  and  breach  of  covenant,  committed  both 
against  the  clearest  light,  and  the  strictest  bonds,  and  the  high- 
est mercies.  And  still  the  more  particular  the  profession  of  His 
name  and  the  testimonies  of  His  love,  these  make  sin  the  more 
sinful,  and  the  punishment  of  it  the  more  reasonable.  The  sins 
of  the  Church  are  all  twice  dipped  Dibapha,  have  a  double  dye; 
Isa.  i.  18.  They  are  breaches  of  the  Law,  and  they  are,  besides, 
ungrateful  and  disloyal  breaches  of  promise. 

.2.  As  there  is  unquestionable  equity,  so  there  is  an  evident 
congruity  in  this.  God  is  ruler  of  all  the  world,  but  particularly 
of  His  Churfch,  here  called  His  House,  wherein  he  hath  a  special 
residence  and  presence  ;  and  therefore  it  is  most  suitable  that 
there  He  be  specially  observed  and  obeyed,  and  if  disobeyed,  that 
He  take  notice  of  it  and  punish  it ;  that  He  suffer  not  Himself  to 
be  dishonored  to  His  face  by  those  of  His  own  House.  And 
therefore,  whosoever  escapes,  His  own  shall  not.  You  only  have 
I  known,  of  all  the  families  of  the  earth  :  therefore  will  I  punish 
you  for  all  your  iniquities.  Amos  iii.  2.  It  is  fit  that  He  who 
righteously  judges  and  rules  all  nations  should  make  His  justice 
most  evident  and  exemplary  in  His  own  House,  where  it  may  best 
be  remarked,  and  where  it  will  best  appear  how  impartial  He  is  in 
punishing  sin.  So  a  King,  (as  the  Psalmist,  Psal.  ci.  2,)  that  he 
may  rule  the  land  well,  makes  his  own  house,  exemplary.  It  is, 
you  know,  one  special  qualification  of  a  bishop  and  pastor,  to  be 
one  that  ruleth  well  his  own  house,  having  his  children  in  subjection ; 
for  if  a  man  know  not  how  to  rule  his  own  house,  how  shall  he  take 
care  of  the  church  of  God?  1  Tim.  iii.  4.  Now  this,  therefore, 
more  eminently  appears  in  the  Supreme  Lord  of  the  Church  ; 
He  rules  it  as  His  own  house,  and  therefore  when  he  finds  diso- 
bedience there,  He  will  first  punish  that.  So  He  clears  Himself, 
and  the  wicked  world  being  afterwards  punished,  their  mouths 
are  stopped  with  the  preceding  punishment  of  the  Church.  Will 
He  not  spare  His  own  ?  Yea,  they  shall  be  first  scourged.  What 
then  shall  be  the.  end  of  them  that  obey  not  the  Gospel  ? 


280  LEIGHTON'S  SELECT  WORKS. 

And  indeed,  the  purity  of  His  nature,  if  it  be  everywhere  con- 
trary to  all  sinful  impurity,  cannot  but  most  appear  in  His  peculiar 
dwelling-house  ;  that  He  will  especially  have  neat  and  clean.  If 
He  hate  sin  all  the  world  over,  where  it  is  nearest  to  Him  He 
hates  it  most,  and  testifies  His  hatred  of  it  most :  He  will  not  en- 
dure it  in  His  presence.  As  cleanly,  neat  persons  cannot  well 
look  upon  anything  that  is  nasty,  much  less  will  they  suffer  it  to 
come  near  them,  or  touch  them,  or  to  continue  in  their  presence 
in  the  house  where  they  dwell  :  so  the  Lord,  who  is  of  purer  eyes 
than  to  behold  iniquity,  will  not  abide  it  within  His  own  doors  ; 
and  the  nearer  any  come  to  Him,  the  less  can  He  endure  any  un- 
holiness  or  sinful  pollution  in  them.  He  will  he  sanctified  in  all 
that  'come  nigh  Him,  Lev.  x.  3 ;  so  especially  in  His  ministers. 
Oh,  how  pure  ought  they  to  be,  and  how  provoking  and  hateful  to 
Him  are  their  impurities  !  Therefore,  in  that  commission  to  the 
destroyers,  Ezek.  ix.  6,  to  which  place  the  Apostle  here  may  have  I 
some  reference,  Go,  says  He,  slay  the  old  and  the  young,  and  be- 
gin at  My  sanctuary.  They  were  the  persons  who  had  polluted 
His  worship,  and  there  the  first  stroke  lighted.  And  in  a 
spiritual  sense,  because  all  His  people  are  His  own  elect  priest- 
hood, and  should  be  holiness  to  the  Lord;  when  they  are  not 
really  so,  and  do  not  sanctify  Him  in  their  walking,  He  sanctifies 
Himself,  and  declares  His  holiness  in  His  judgments  on  them. 

3.  There  is  mercy  in  this  dispensation  too ;  even  under  the 
habit  of  judgment,  Love  walks  secretly  and  works.  So  loving 
and  so  wise  a  Father  will  not  undo  his  children  by  sparing  the 
rod,  but  because  he  loves ,  rebukes  and  chastens.  See  Heb.  xii. 
6.  Prov.  iii.  11.  Apoc.  iii.  19.  His  Church  is  His  house; 
therefore  that  He  may  delight  in  it,  and  take  pleasure  to  dwell  in 
it,  and  make  it  happy  with  His  presence,  He  will  have  it  often 
washed  and  made  clean,  and  the  filth  and  rubbish  scoured  and 
purged  out  of  it;  this  argues  His  gracious  purpose  of  abiding  in 
it. 

And  as  He  doth  it,  that  He  may  delight  in  His  people,  so  He 
doth  it  that  they  may  delight  in  Him,  and  in  Him  alone.  He 
imbitters  the  breast  of  the  World,  to  wean  them ;  makes  the 
World  hate  them,  that  they  may  the  more  easily  hate  it ;  suffers 
them  not  to  settle  upon  it,  and.  fall  into  a  complacency  with  it, 
but  makes  it  unpleasant  to  them  by  many  and  sharp  afflictions, 
that  they  may  with  the  more  willingness  come  off  and  be  untied 
from  it,  and  that  they  may  remember  home  the  more,  and  seek 
their  comforts  above;  that  finding  so  little  below,  they  may  turn 
unto  Him,  and  delight  themselves  in  communion  with  Him.  That 
the  sweet  incense  of  their  prayers  may  ascend  the  more  thick, 
He  kindles  those  fires  of  trials  to  them.  For  though  it  should  not 
be  so,  yet  so  it  is,  that  in  times  of  ease  they  would  easily  grow 
remiss  and  formal  in  that  dutv. 


COMMENTARY    ON    PETER.  281 

He  is  gracious  and  wise,  knows  what  He  does  with  with  them, 
and  the  thoughts  He  thinks  towards  them.  Jer.  xxix.  11.  All  is 
for  their  advantage,  for  the  purifying  of  their  iniquities.  Isa. 
xxvii.  9.  He  purges  out  their  impatience,  and  earthliness,  and 
self-will,  and  carnal  security  ;  and  thus  refines  them  for  vessels  of 
honor.  We  see  in  a  jeweller's  shop,  that  as  there  are  pearls  and 
diamonds,  and  other  precious  stones,  so  there  are  files,  cutting  in- 
struments, and  many  sharp  tools,  for  their  polishing  ;  and  while 
they  are  in  the  work-house,  they  are  continual  neighbors  to  them, 
and  often  come  under  them.  The  Church  is  God's  jewellery, 
His  work-house,  where  His  jewels  are  a  polishing  for  His  palace 
and  house  ;  and  those  He  especially  esteems  and  means  to  make 
most  resplendent,  He  hath  oftenest  His  tools  upon. 

Thus  ohserve  it,  as  it  is  in  the  church  compared  to  other  soci- 
eties, so  is  it  in  a  "congregation  or  family  ;  if  there  be  one  more 
diligently  seeking  after  God  than  the  rest,  he  shall  be  liable  to 
meet  with  more  trials,  and  be  oftener  under  afflictions  than  any 
of  the  company,  either  under  contempt  and  scorn,  or  poverty  and 
sickness,  or  some  one  pressure  or  other,  outward  or  inward.  And 
those  inward  trials  are  the  nearest  and  sharpest  which  the  World 
sees  least,  and  yet  the  soul  feels  most.  And  yet  all  these,  both 
outward  and  inward,  have  love,  unspeakable  love  in  them  all, 
being  designed  to  purge  and  polish  them,  and,  by  the  increasing 
of  grace,  to  fit  them  for  glory. 

The  end  of  those  that  obey  not  the  Gospel. 

The  end  of  all  the  ungodly  is  terrible,  but  especially  the  end 
of  such  as  heard  the  Gospel,  and  have  not  received  and  obeyed  it. 

The  word  hath  in  it  both  unbelief  and  disobedience;  and  these 
are  inseparable.  Unbelief  is  the  grand  point  of  disobedience  in 
itself,  and  the  spring  of  all  other  disobedience';  and  the  pity  is, 
that  men  will  not  believe  it  to  be  thus. 

They  think  it  an  easy  and  a  common  thing  to  believe.  Who 
doth  not  believe  ?  Oh,  but  rather,  who  does  ?  Who  hath  believed 
our  report  ?  Were  our  own  misery,  and  the  happiness  that  is  in 
Christ  believed,  were  the  riches  of  Christ  arid  the  love  of  Christ 
believed,  would  not  this  persuade  men  to  forsake  their  sins  and 
the  world,  in  order  to  embrace  Him? 

But  men  run  away  with  an  extraordinary  fancy  of  believing, 
and  do  not  deeply  consider  what  news  the  Gospel  brings,  and 
how  much  it  concerns  them.  Sometimes,  it  may  be,  they  have  a 
sudden  thought  of  it,  and  they  think,  I  will  think  on  it  better  at 
some  other  time.  But  when  comes  that  time  1  One  business 
steps  in  after  another,  and  shuffles  it  out.  Men  are  not  at  leis- 
ure to  be  saved. 

Observe  the  phrase,  The  Gospel  of  God.  It  is  His  embassy  of 
*24 


282  LEIGH-TON'S  SELECT  WORKS. 

peace  to  men,  the  riches  of  His  mercy  arid  free  love  opened  ana 
set  forth,  not  simply  to  be  looked  upon,  bat  laid  hold  on  ;  the 
glorious  holy  God  declaring  His  design  of  agreement  with  man,  in 
His  own  Son,  His  blood  streaming  forth  in  it  to  wash  away  un- 
cleanness.  And  yet  this  Gospel  is  not  obeyed  !  Surely,  the  con- 
ditions of  it  must  be  very  hard,  and  the  commands  intolerably 
grievous  that  are  not  hearkened  to.  Why,  judge  you  if  they  be. 
The  great  command  is,  to  receive  that  salvation  ;  and  the  other 
is  this,  to  love  that  Saviour  ;  and  there  is  no  more.  Perfect  obe- 
dience is  not  now  the  thing ;  and  the  obedience  which  is  requir- 
ed, that  love  makes  sweet  and  easy  to  us,  and  acceptable  to  Him. 
This  is  proclaimed  to  all  who  hear  the  Gospel,  but  the  greatest 
part  refuse  it :  they  love  themselves,  and  their  lusts,  and  this 
present  world,  and  will  not  change,  and  so,  they  perish  ! 

They  perish — What  is  that?  What  is  their  end  1  I  will  an- 
swer that  but  as  the  Apostle  doth,  and  that  is  even  by  asking  the 
question  over  again,  What  shall  be,  their  end? 

There  is  no  speaking  of  it;  a  curtain  is  drawn  :  silent  wonder 
expresses  it  best,  telling  that  it  cannot  be  expressed.  How  then 
shall  it  be  endured  1  It  is  true,  that  there  be  resemblances  used 
in  Scripture,  giving  us  some  glance  of  it.  We  hear  of  a  burning' 
lake,  a  fire  that  is  not  quenched,  and  a  worm  that  dies  not ;  Isa. 
Ixvi.  24  ;  Mark  ix.  44  ;  Rev.  xxi.  8.  But  these  are  but  shadows  to 
the  real  misery  of  them  that  obey  not  the  Gospel.  Oh,  to  be  fill- 
ed with  the  wrath  of  God,  the  ever-living  God,  for  ever!  What 
words  or  thoughts  can  reach  it  ?  Oh,  eternity,  eternity  !  Oh, 
that  we  did  believe  it. 

If  the  Righteous  scarcely  be  saved,  where  shall  the  ungodly  and  the  sinner 
appear. 

It  is  true,  then,  that  they  are  scarcely  saved;  even  they  who 
endeavor  to  walk  uprightly  in  the  ways  of  God,  that  is,  the  right- 
eous, they  are  scarcely  saved.  This  imports  not  any  uncertainty 
or  hazard  in  the  thing  itself  as  to  the  end,  in  respect  of  the  pur- 
pose and  performance  of  God,  but  only,  the  great  difficulties  and 
hard  encounters  in  the  way  ;  that  they  go  through  so  many  temp- 
tations arid  tribulations,  so  many  fightings  icithout  and  j ears  with- 
in. The  Christian  is  so  simple  and  weak,  and  his  enemies  are 
so  crafty  and  powerful,  the  oppositions  of  the  wicked  world,  their 
hatreds,  and  scorns,  and  molestations,  the  sleights  and  violence 
of  Satan,  and  worst  of  all,  the  strength  of  his  own  corruptions; 
and  by  reason  of  abounding  corruption,  there  is  such  frequent, 
almost  continual,  need  of  purifying  by  afflictions  and  trials,  that 
he  has  need  to  be  still  under  physic,  and  is  of  necessity  at  some- 
times drained  and  brought  so  low,  that  there  is  scarcely  strength 
or  life  remaining  in  him. 


COMMENTARY    ON    PETER. 


£83 


And,  truly,  all  outward  difficulties  would  be  but  matter  of  ease, 
would  be  as  nothing,  were  it  not  for  the  incumbrance  of  Justs 
and  corruptions  within.  Were  a  man  to  meet  disgraces  and 
sufferings  for  Christ,  how  easily  would  he  go  through  them,  yea, 
and  rejoice  in  them,  were  he  rid  of  the  fretting  impatience,  the 
pride,  and  self-love,  of  his  own  carnal  heart !  These  clog  and 
trouble  him  worst,  and  he  cannot  shake  them  off,  nor  prevail 
against  them  without  much  pains,  many  prayers,  and  tears  ;  and 
many  times,  after  much  wrestling,  he  scarcely  finds  that  he  hath 
gained  any  ground  :  yea,  sometimes  he  is  foiled  and  cast  down 
by  them. 

And  so,  in  all  other  duties,  such  a  fighting  and  continual  com- 
bat, with  a  revolting,  backsliding  heart,  the  flesh  still  pulling  and 
dragging  downwards  !  When  he  would  mount  up,  he  finds  him- 
self as  a  bird  with  a  stone  tied  toils  foot;  he  hath  wings  that 
flutter  to  be  upwards,  but  is  pressed  down  by  the  weight  fastened 
to  him.  What  struggling  with  wanderings  and  deadness  in  hear- 
ing, and  reading,  and  prayer  !  And  what  is  most  grievous  is, 
that,  by  their  unwary  walking,  and  the  prevailing  of  some  cor- 
ruption, they  grieve  the  Spirit  of  God,  and  provoke  Him  to  hide 
His  face,  and  withdraw  His  comforts.  How  much  pain  to  attain 
any  thing,  any  particular  grace  of  humility,  or  meekness,  or  self- 
denial  ;  and  if  any  thing  be  attained,  how  hard  to  keep  and  main- 
tain it  against  the  contrary  party  :  How  often  are  they  driven 
back  to  their  old  point.  If  they  do  but  cease  from  striving  a  little, 
they  are  carried  back  by  the  stream.  And  what  returns  of  doubt- 
ings  and  misbelief,  after  they  thought  they  were  got  somewhat 
above  them,  insomuch  that  sometimes  they  are  at  the  point  of 
giving  over,  and  thinking  it  will  never  be  for  them.  And  yet, 
through  all  these  they  are  brought  safe  home.  There  is  Another 
strength  than  theirs  which  bears  them  up,  and  brings  them 
through.  But  these  things,  and  many  more  of  this  nature,  argue 
the  difficulty  of  their  course,  and  that  is  not  so  easy  a  thing  to 
come  to  Heaven  as  most  imagine  it. 

Inference.  Thou  that  findest  so  little  stop  and  conflict  in  it, 
who  goestthy  round  of  external  duties,  and  all  is  well,  art  no  more 
troubled  ;  thou  hast  need  to  inquire,  after  a  long  time  spent  in  this 
way,  Am  I  right?  Have  I  not  yet  to  begin?  Surely,  this  looks  not 
like  the  way  to  Heaven,  as  it  is  described  in  the  Scripture  :  it  is 
too  smooth  and  easy  to  be  right. 

And  if  the  way  of  the  righteous  be  so  hard,  then  how  hard  shall 
be  the  end  of  the  ungodly  sinner  that  walks  in  sin  with  delight! 
It  were  strange  if  they  should  be  at  such  pains,  and  with  great 
difficulty  attain  their  end,  and  he  should  come  in  amongst  them 
in  the  end ;  they  were  fools  indeed.  True,  if  it  were  so.  But 
what  if  it  be  not  so  ?  Then  the  wicked  man  is  the  fool,  and  shall 
find  that  he  is,  when  he  shall  not  be  able  to  stand  in  judgment. 


£84  LEIGHTON'S  SELECT  WORKS. 

Where  shall  he  appear,  when  to  the  end  he  might  not  appear,  he 
would  be  glad  to  be  smothered  under  the  weight  of  the  hills  and 
mountains,  if  they  could  shelter  him  from  appearing? 

And  what  is  the  aim  of  all  this  which  we  have  spoken,  or  can 
speak,  on  this  subject,  but  that  ye  may  be  moved  to  take  into 
deeper  thoughts  the  concernment  of  your  immortal  souls  1  Oh, 
that  you  would  be  persuaded  !  Oh,  that  you  would  betake  your- 
selves to  Jesus  Christ,  and  seek  salvation  in  Him!  Seek  to  be 
covered  with  His  righteousness,  and  to  be  led  by  His  Spirit  in 
the  ways  of  righteousness.  That  will  seal  to  you  the  happy  cer- 
tainty of  the  End,  and  overcome  for  you  all  the  difficulties  of  the 
Way.  What  is  the  Gospel  of  Christ  preached  for  ?  What  was 
the  blood  of  Christ  shed  for?  Was  it  not,  that  by  receiving 
Him,  we  might  escape  condemnation  ?  Nay,  this  drew  Him 
from  heaven  ;  He  came  that  we  might  have  life,  and  that  we  might 
have  it  more  abundantly.  John  x.  10. 

CONFIDENCE  IK  GOD  AMIDST  AFFLICTIONS. 

Wherefore  let  them  that  suffer  according  to  the  will  of  God,  commit  the 
keeping  of  their  souls  to  Him  in  well-doing,  as  unto  a  faithful  Creator. 

Nothing  doth  so  much  establish  the  mind  amidst  the  rollings 
and  turbulency  of  present  things,  as  both  a  look  above  them,  and 
a  look  beyond  them  ;  above  them  to  the  steady  and  good  Hand 
by  which  they  are  ruled,  and  beyond  them  to  the  sweet  and  beau- 
tiful end  to  which,  by  that  Hand,  they  shall  be  brought.  This 
the  Apostle  lays  here  as  the  foundation  of  that  patience  and  peace 
in  troubles,  wherewith  he  would  have  his  brethren  furnished.  And 
thus  he  closes  this  chapter  in  these  words  :  Wherefore,  let  them 
that  suffer  according  to  the  will1  of  God,  commit  the  keeping  of 
their  souls  to  Him  in  well-doing,  as  unto  a  faithful  Creator. 

The  words  contain  the  true  principle  of  Christian  patience  and 
tranquillity  of  mind  in  the  sufferings  of  this  life,  expressing  both 
wherein  it  consists,  and  what  are  the  grounds  of  it. 

I.  It  lies  in  this,  committing  the  soul  unto  God.  The  word 
which  is  added,  is  a  true  qualification  of  this,  that  it  be  in  well 
doing,  according  to  the  preceding  doctrine,  which  the  Apostle 
gives  clearly  and  largely,  vcr.  15,  16.  If  men  would  have  inward 
peace  amidst  outward  trouble,  they  must  walk  by  the  rule  of 
peace,  and  keep  strictly  to  it.  If  you  would  commit  your  soul  to 
the  keeping  of  God,  know  that  He  is  a  holy  God,  and  an  unholy 
soul  that  walks  in  any  way  of  wickedness,  whether  known  or 
secret,  is  no  fit  commodity  to  put  into  His  pure  hand  to  keep. 
Therefore  as  you  would  have  this  confidence  to  give  your  holy 
God  the  keeping  of  your  soul,  and  that  He  may  accept  of  it,  and 
take  it  off  your  hand,  beware  of  wilful  pollutions  and  unholy 
ways.  Walk  so  you  may  not  discredit  your  Protector,  and  move 


COMMENTARY    ON    PETER.  285 

Him  to  be  ashamed  of  you,  and  disclaim  you.  Shall  it  be  said 
that  you  live  under  His  shelter,  and  yet  walk  inordinately  ?  As 
this  cannot  well  be,  you  cannot  well  believe  it  to  be.  Loose  ways 
will  loosen  your  hold  of  Him,  and  confidence  in  Him.  You  will 
be  driven  to  question  your  interest,  and  to  think.  Surely  I  do 
but  delude  myself:  can  I  be  under  His  safeguard,  and  yet  follow 
the  course  of  the  world,  and  my  corrupt  heart?  Certainly,  let 
who  will  be  so,  HE  will  not  be  a  guardian  and  patron  of  wicked- 
ness. No,  He  is  not  a  God  that  hath  pleasure  in  wickedness,  nor 
shall  evil  dwell  with  Him.  Psal.  v.  4.  If  thou  give  thy  soul  to 
Him  to  keep,  upon  the  terms  of  liberty  to  sin,  He  will  turn  it  out 
of  His  doors,  and  remit  it  back  to  thee  to  look  to  as  thou  wilt 
thyself.  Yea,  in  the  ways  of  sin,  thou  dost  indeed  steal  it  back, 
and  carriest  it  out  from  Him  ;  thou  puttest  thyself  out  of  the 
compass  of  His  defence,  goest  without  the  trenches,  and  art,  at 
thine  own  hazard,  exposed  to  armies  of  mischiefs,  and  miseries. 

Inference.  This,  then,  is  primarily  to  be  looked  to  :  you  that 
would  have  safety  in  God,  in  evil  times,  beware  of  evil  ways;  for 
in  these  it  cannot  be.  If  you  will  be  safe  in  Him,  you  must  stay 
with  Him,  and  in  all  your  ways,  keep  within  Him  as  your  for- 
tress. Now,  in  the  ways  of  sin  you  run  out  from  Him. 

Hence  it  is  we  have  so  little  established  confidence  in  God  in 
times  of  trial.  We  take  ways  of  our  own,  and  will  be  gadding, 
and  so  we  are  surprised  and  taken,  as  they  that  are  often  ventur- 
ing out  into  the  enemy's  reach,  and  cannot  stay  within  the  walls. 
It  is  no  idle  repetition,  Psal.  xci.  1 :  He  that  dwcllcth  in  the  secret 
places  of  the  Most  High,  shall  abide  under  the  shadow  of  the  Al- 
mighty. He  that  wanders  not,  but  stays  there,  shall  find  himself 
there  hidden  from  danger.  They  that  rove  out  from  God  in  their 
ways,  are  disquieted  and  tossed  with  fears  ;  this  is  the  fruit  of 
their  own  w ays  ;  but  the  soul  that  is  indeed  given  to  Him  to  keep, 
keeps  near  Him. 

Study  pure  and  holy  walking,  if  you  would  have  your  confi- 
dence firm,  and  have  boldness  and  joy  in  God.  You  will  find 
that  a  little  sin  will  shake  your  trust,  and  disturb  your  peace, 
more  than  the  greatest  sufferings :  yea,  in  those  sufferings,  your 
assurance  and  joy  in  God  will  grow  and  abound  most  if  sin  be  kept 
out.  That  is  the  trouble-feast  that  disquiets  the  conscience,  which 
while  it  continues  good,  is  a  continual  feast.  So  much  sin  as 
gets  in,  so  much  peace  will  go  out.  Afflictions  cannot  break  in 
upon  it  to  break  it,  but  sin  doth.  All  the  winds  which  blow  about 
the  earth  from  all  points,  stir  it  not ;  only  that  within  the  bowels 
of  it  makes  the  earthquake. 

I  do  not  mean  that  for  infirmities  a  Christian  ought  to  be  dis- 
couraged. But  take  heed  of  walking  in  any  way  of  sin,  for  that 
will  unsettle  thy  confidence.  Innocency  and  holy  walking  make 
the  soul  of  a  sound  constitution,  which  the  counterblasts  of  afflic- 


286  LEIGHTON'S  SELECT  WORKS. 

tion  wear  not  out,  nor  alter.  Sin  makes  it  so  sickly  and  crazy, 
that  it  can  endure  nothing.  Therefore,  study  to  keep  your  con- 
sciences pure,  and  they  shall  be  peaceable,  yea,  in  the  worst  of 
times  commonly  most  peaceable  and  best  furnished  with  spiritual 
confidence  and  comfort. 

Commit  the  keeping  of  their  souls.]  The  Lord  is  an  entire  pro- 
tector. He  keeps  the  bodies,  yea,  all  that  belongs  to  the  Be- 
liever, and,  as  much  as  is  good  lor  him,  makes  all  safe,  keeps 
all  his  bones,  not  one  of  them  is  broken,  Psal.  xxxiv.  18 ;  yea,  says 
our  Saviour,  The  very  hairs  of  your  head  are  numbered.  Matt.  x. 
30.  But  that  which,  as  in  the  Believer's  account,  and  in  God's 
account,  so,  certainly  in  itself  is  most  precious,  is  principally 
committed  and  received  into  His  keeping,  their  souls.  They 
would  most  gladly  be  secured  in  that  here,  and  that  shall  be  safe 
in  the  midst  of  all  hazards.  Their  chief  concern  is,  that,  what- 
soever be  lost,  this  may  not :  this  is  the  jewel,  and  therefore  the 
prime  care  is  of  this.  If  the  soul  be  safe,  all  is  well ;  it  is  riches 
enough.  What  shall  it  projit  a  man,  though  he  gain  the  whole 
world,  says  our  Saviour,  and  lose  his  own  soul?  Mark  viii.  36. 
And  so,  what  shall  it  disprofit  a  man,  though  he  lose  the  whole 
world,  if  he  gain  his  soul  1  Nothing  at  all. 

When  times  of  trial  come,  oh,  what  a  bustle  to  hide  this  and 
that ;  to  flee,  and  carry  away  and  make  safe  that  which  is  but 
trash  and  rubbish  to  the  precious  soul ;  but  how  few  thoughts  of 
that !  Were  we  in  our  wits,  that  would  be  all  at  all  times,  not 
only  in  trouble,  but  in  days  of  peace.  Oh,  how  shall  I  make  sure 
about  my  soul?  Let  all  go  as  it  may,  can  I  but  be  secured 
and  persuaded  in  that  point,  I  desire  no  more. 

Now,  the  way  in  this,  commit 'them  to  God:  this  many  say,  but 
few  do.  Give  them  into  His  hand,  lay  them  up  there  (so  the 
word  is,)  and  they  are  safe,  and  may  be  quiet  and  composed. 

In  patience  possess  your  souls,  says  our  Saviour,  Luke  xxiv.  19. 
Impatient,  fretting  souls  are  out  of  themselves  ;  their  owners  do 
not  possess  them.  Now,  the  way  to  possess  them  ourselves  in 
patience,  is,  thus  to  commit  them  to  him  in  confidence  ;  for  then 
only  we  possess  them,  when  He  keeps  them.  They  arc  easily 
disquieted  and  shaken  in  pieces  while  they  are  in  our  own  hands, 
but  in  His  hand,  they  are  above  the  reach  of  dangers  and  fears. 

Inference.  Learn  from  hence,  what  is  the  proper  act  of  Faith; 
it  rolls  the  soul  over  on  God,  ventures  it  in  His  hand,  and  rests 
satisfied  concerning  it,  being  there.  And  there  is  no  way  but 
this,  to  be  quiet  within,  to  be  impregnable  and  immovable  in  all 
assaults,  and  fixed  in  all  changes,  believing  in  His  free  love. 
Therefore,  be  persuaded  to  resolve  on  that ; — not  doubting  and 
disputing,  Whether  shall  I  believe  or  not?  Shall  I  think  He  will 
suffer  me  to  lay  my  soul  upon  Him  to  keep,  so  unworthy,  so  guilty 
a  soul  ?  Were  it  not  presumption ! — Oh,  what  sayest  thou  ? 


COMMENTARY    ON    PETER.  287 

Why  dost  thou  thus  dishonor  Him,  and  disquiet  thyself?  If  thou 
hast  a  purpose  to  walk  in  any  way  of  wickedness,  indeed  thou  art 
not  for  Him ;  yea,  thou  comest  not  near  Him  to  give  Him  thy 
soul.  But  wouldst  thou  have  it  delivered  from  sin;  rather  than 
from  trouble,  yea,  rather  than  from  hell?  Is  that  the  chief  safety 
thou  seekest,  to  be  kept  from  iniquity,  from  thine  own  iniquity, 
thy  beloved  sins?  Dost  thou  desire  to  dwell  in  Him,  and  walk 
with  Him  ?  Then,  whatsoever  be  thy  guiltiness  and  unworthiness, 
come  forward,  and  give  Him  thy  soul  to  keep.  If  He  should  seem 
to  refuse  it,  press  it  on  Him.  If  he  stretch  not  forth  His  hand,  lay 
it  down  at  His  foot,  and  leave  it  there,  and  resolve  not  to  take  it 
back.  Say,  Lord,  Thou  hast  made  us  these  souls,  Thou  callest  for 
them  again  to  be  committed  to  Thee  ;  here  is  one.  It  is  unworthy, 
but  what  soul  is  not  so  ?  It  is  most  unworthy,  but  therein  will  the 
riches  of  Thy  grace  appear  most  in  receiving  it.  And  thus  leave 
it  with  Him,  and  know,  He  will  make  thee  a  good  account  of  it. 
Now,  should  you  lose  goods,  or  credit,  or  friends,  or  life  itself,  it 
imports  not ;  the  main  concern  is  sure,  if  so  be  thy  soul  is  out  of 
hazard.  1  suffer  these  things  for  the  Gospel,  says  the  Apostle  :  ne- 
vertheless, I  am  not  ashamed — Why  ? — for  I  know  whom  I  have 
trusted,  and  am  persuaded  that  He  is  able  to  keep  that  which  I 
have  committed  to  Him  against  that  day.  2  Tim.  i.  12. 

II.  The  Ground  of  this  confidence,  is  in  these  two  things,  the 
ability  and  the  fidelity  of  Him  in  whom  we  trust.  There  is 
much  in  a  persuasion  of  the  power  of  God.  Though  few  think 
they  question  that,  there  is  in  us  secret,  undiscovered  unbelief, 
even  in  that  point.  Therefore  the  Lord  so  often  makes  mention 
of  it  in  the  Prophets.  See  Isa.  1.  3,  &c.  And,  in  this  point,  the 
Apostle  Paul  is  particularly  express  :  /  am  persuaded  that  He  is 
able  to  keep,  &/c.  So  this  Apostle  :  Kept  by  the  power  of  God 
through  faith  unto  salvation,  ready  to  be  revealed  in  the  last  time. 
Ch.  i.  ver.  5.  This  is  very  needful  to  be  considered,  in  regard  of 
the  many  and  great  oppositions,  and  dangers,  and  powerful  ene- 
mies, that  seek  after  our  souls  :  He  is  able  to  keep  them  t  for  He  is 
stronger  than  all,  and  none  can  pluck  them  out  of  His  hand,  says 
our  Saviour.  John  x.  29.  This  the  Apostle  here  implies  in  that 
word,  Creator:  if  He  was  able  to  give  them  being,  surely  He  is 
able  to  keep  them  from  perishing.  This  relation  of  a  Creator, 
implies  likewise  a  benign  propension  and  good-will  to  the  works 
of  His  hands  :  if  He  gave  them  us  at  first,  when  once  they  were 
not,  forming  them  out  of  nothing,  will  He  not  give  us  them 
again,  being  put  into  His  hand  for  safety  ? 

And  as  He  is  powerful,  He  is  no  less  faithful,  a  faithful  Crea- 
tor, Truth  itself.  Those  who  believe  on  Him,  He  never  deceives 
or  disappoints.  Well  might  St.  Paul  say,  /  know  whom  I  have 
trusted.  Oh,  the  advantage  of  Faith !  It  engages  the  truth  and 
the  power  of  God :  His  royal  word  and  honor  lies  upon  it,  to  pre- 


288  LEIGHTON'S  SELECT  WORKS. 

serve  the  soul  that  Faith  gives  Him  in  keeping.  If  He  remain 
able  and  faithful  to  perform  His  word,  that  soul  shall  not  perish. 

There  be  in  the  words,  other  two  grounds  of  quietness  of  spirit 
in  sufferings.  [1.]  It  is  according  to  the  will  of  God.  The  be- 
lieving soul,  subjected  and  levelled  to  that  will,  complying  with 
His  good  pleasure  in  all,  cannot  have  a  more  powerful  persuasive 
than  this,  that  all  is  ordered  by  His  will.  This  settled  in  the 
heart  would  settle  it  much,  and  make  it  even  in  all  things ;  not 
only  to  know,  but  wisely  and  deeply  to  consider,  that  it  is  thus, 
that  all  is  measured  in  Heaven,  every  drachm  of  thy  troubles 
weighed  by  That  skilful  Hand,  which  doth  all  things  by  weight, 
number,  and  measure. 

And  then,  consider  Him  as  thy  God  and  Father,  who  hath 
taken  special  charge  of  thee,  and  of  thy  soul  :  thou  hast  given  it 
to  Him,  and  He  hath  received  it.  And,  upon  this  consideration, 
study  to  follow  His  will  in  all,  to  have  no  will  but  His.  This  is 
thy  duty,  and  thy  wisdom.  Nothing  is  gained  by  spurning  and 
struggling,  but  to  hurt  and  vex  thyself;  but  by  complying,  all  is 
gained — sweet  peace.  It  is  the  very  secret,  the  mystery  of  solid 
peace  within,  to  resign  all  to  His  will,  to  be  disposed  of  at  His 
pleasure,  without  the  least  contrary  thought.  And  thus,  like  two- 
faced  pictures,  those  sufferings  and  troubles,  and  whatsoever  else, 
while  beheld  on  the  one  side  as  painful  to  the  flesh,  hath  an  un- 
pleasant visage,  yet  go  about  a  little,  and  look  upon  it  as  thy  Father's 
will,  and  then  it  is  smiling,  beautiful,  and  lovely.  This  I  would 
recommend  to  you,  not  only  for  temporals,  as  easier  there,  but  in 
spiritual  things,  your  comforts  and  sensible  enlargements,  to  love 
all  that  He  does.  It  is  the  sum  of  Christianity,  to  have  thy  will 
crucified,  and  the  will  of  thy  Lord  thy  only  desire.  Whether  joy 
or  sorrow,  sickness  or  health,  life  ar  death,  in  all,  in  all,  Thy  will 
be  done. 

The  other  ground  of  quietness  is  contained  in  the  first  word, 
which  looks  back  on  the  foregoing  discourse,  Wherefore — what? 
Seeing  that  your  reproachings  and  sufferings  are  not  endless,  yea, 
that  they  are  short,  they  shall  end,  quickly  end,  and  end  in  glory,  be 
not  troubled  about  them,  overlook  them.  The  eye  of  faith  will  do  it. 
A  moment  gone,  and  what  are  they  1  This  is  the  great  cause  of 
our  disqtiietness  in  present  troubles  arid  griefs ;  we  forget  their 
end.  We  are  affected  by  our  condition  in  this  present  life,  as  if 
it  were  all,  and  it  is  nothing.  Oh,  how  quickly  shall  all  the  en- 
joyments, and  all  the  sufferings  of  this  life  pass  away,  and  be  as 
if  they  had  not  been  ! 

To  discourse  fitly  of  Divine  things  we  must  be  partakers  of  them. 

A.  partaker  of  the  glory  to  be  revealed.]  As  he  wras  a  witness 
of  those  sufferings,  so  a  partaker  of  the  glory  purchased  by  those 


COMMENTARY    ON    PETER.  289 

sufferings  ;  and  therefore,  as  one  insighted  and  interested  in  what 
he  speaks,  the  Apostle  might  fitly  speak  of  that  peculiar  duty  to 
which  those  sufferings  and  that  glory  do  peculiarly  persuade. 
This  is  the  only  way  of  speaking  of  those  things,  not  as  a  discour- 
ser  or  contemplative  student,  but  as  a  partaker  of  them.  There 
is  another  force  in  a  pastor's  exhortation  either  to  his  people  or 
his  brethren,  who  brings  his  message  written  upon  his  own  heart; 
who  speaks  of  the  guilt  of  sin,  and  the  sufferings  of  Christ  for  it, 
as  particularly  feeling  his  own  guilt,  and  looking  on  those  suffer- 
ings, as  taking  it  away  ;  speaks  of  free  grace,  as  one  who  either 
hath  drunken  of  the  refreshing  streams  of  it,  or  at  least  is  earnest- 
ly thirsting  after  it ;  speaks  of  the  love  of  Christ,  from  a  heart 
kindled  with  it,  and  of  the  glory  to  corne,  as  one  who  looks  to  be 
a  sharer  in  it,  and  longs  earnestly  for  it,  as  one  who  hath  all  his 
joy  and  content  Jaid  up  in  the  hopes  of  it. 

And  thus  with  respect  to  Christians  conversing  with  each  other 
in  their  mutual  exhortings  and  comfortings,  all  is  cold  and  dead 
that  flows  not  from  some  inward  persuasion  and  experimental 
knowledge  of  Divine  things.  But  that  gives  an  edge  and  a  sweet- 
ness to  Christian  conference  : — to  be  speaking  of  Jesus  Christ, 
not  only  as  a  King  and  as  a  Redeemer,  but  as  their  King,  and 
their  Redeemer,  in  David's  style,  My  King  and  my  God,  and  of 
His  sufferings  as  theirs,  applied  by  faith,  and  acquitting  them  in 
St.  Paul's  style,  Who  loved  me  and  gave  Himself  for  me ;  to  be 
speaking  of  the  glory  to  come  as  their  inheritance,  that  of  which 
they  are  partakers,  their  home  ;  as  strangers  meeting  together 
abroad,  in  some  foreign  country,  delight  to  speak  of  their  own 
land,  their  parentage  and  friends,  and  the  rich  patrimony  there 
abiding  them.  Percgrinis  in  terris  nulla  estjucundior  recordatio 
quam  sua  civitatis  :  Nothing  is  more  delightful,  says  Augustine, 
to  travellers  in  distant  countries,  than  the  remembrance  of  their 
native  land.  And  this  ought  to  be  the  entertainment  of  Christians 
when  they  meet.  Away  with  trifling  vain  discourses  ;  cause  all 
to  give  place  to  these  refreshing  remembrances  of  our  home. 
Were  our  hearts  much  on  that  rich  inheritance  above,  it  would 
be  impossible  to  refrain  our  tongues,  and  to  pass  on  so  silent  con- 
cerning it ;  to  find  matter  of  empty  prating,  and  be  pleased  with 
them,  and  to  have  no  relish  of  this?  Whither  go  your  hearts? 
They  are  out  of  their  way,  arid  abase  themselves,  that  turn  so 
much  downwards,  and  are  not  more  above  the  suri,  eyeing  still  that 
blessed  land  where  our  purchased  inheritance  lies. 

Oh,  seek  after  more  clear  knowledge  of  this  glory,  and  of  your 
interest  in  it,  that  your  hearts  may  rejoice  in  the  remembrance  of 
it ;  that  it  be  not  to  you  as  the  description  of  a  pleasant  land,  such 
as  men  read  of  in  history,  and  have  no  portion  in  :  they  like  it 
well,  and  are  pleased  with  it  while  they  read,  be  it  but  some  ima- 
gined country  or  commonwealth  finely  fancied.  But  know  this 


290  LEIGHTON'S  SELECT  WORKS. 

country  of  yours  to  be  real,  and  no  device :  and  seek   to  know 
yourselves  to  be  partakers  of  it. 

This  confidence  depends  not  upon  a  singular  revelation,  but  on 
the  power  of  faith,  and  the  light  of  the  Spirit  of  God,  which  clears 
to  His  children  the  things  that  He  hath  freely  given  them  ;  though 
some  of  them  at  times,  some,  it  may  be,  all,  or  most  of  their  time, 
do  want  it,  God  so  disposing  it,  that  they  scarcely  clearly  see  their 
right,  till  they  be  in  possession  ;  see  not  their  heaven  and  home, 
till  they  arrive  at  it,  or  are  hard  upon  it.  Yet,  truly,  this  we  may 
and  ought  to  seek  after  in  humility  and  submission,  that  we  may 
have  the  pledge  and  earnest  of  our  inheritance ;  not  so  much  for 
the  comfort  within  us,  (though  that  is  allowed,)  as  that  it  may 
wean  our  hearts  from  things  below,  may  raise  us  to  higher  and 
closer  communion  with  God,  and  enable  us  more  for  His  service, 
and  excite  us  more  to  His  praises,  even  here.  What  were  a 
Christian  without  the  hope  of  this  glory  1  As  one  said,  Tolle 
religionem,  et  nullus  cris:  Take  away  religion,  and  you  take  away 
the  man.  And,  having  this  hope,  what  are  all  things  here  to  him? 
How  poor  and  despicable  the  better  and  worse  of  this  life,  and 
this  life  itself!  How  glad  is  he  that  it  will  quickly  end!  And 
what  were  the  length  of  it  to  him,  but  a  long  continuance  of  his 
banishment,  a  long  detainment  from  his  home,  and  how  sweet  is 
the  message  that  is  sent  for  him  to  come  home  ! 

The  glory  to  be  revealed!  It  is  hidden  for  the  present,  wholly 
unknown  to  the  children  of  this  world,  and  even  but  little  known 
to  the  children  of  God,  who  are  heirs  of  it.  Yea,  they  who  know 
themselves  partakers  of  it,  yet  know  not  much  what  it  is  ;  only 
this,  that  it  is  above  ail  they  know  or  can  imagine.  They  may 
see  things  which  make  a  great  show  here  ;  they  may  hear  of  more 
than  they  see ;  they  may  think  or  imagine  more  than  either  they 
hear  or  see,  or  can  distinctly  conceive  of;  but  still  they  must  think 
of  this  glory  as  beyond  it  all.  If  I  see  pompous  shows,  or  read 
or  hear  of  them,  yet  this  I  say  of  them,  These  are  not  as  my  in- 
heritance :  Oh  !  it  is  far  beyond  them.  Yea,  does  my  mind  im- 
agine things  far  beyond  them,  golden  mountains  and  marble  pala- 
ces, yet  those  fall  short  of  my  inheritance,  for  it  is  such,  as  eye 
hath  not  sien,  nor  ear  heard,  nor  hath  it  entered  into  the  heart  of 
man  to  conceive.  Oh,  the  brightness  of  that  glory  when  it  shall 
be  revealed  !  How  shall  they  be  astonished,  who  shall  see  it,  and 
not  partake  of  it !  How  shall  they  be  filled  with  everlasting  joy, 
who  are  heirs  of  it!  Were  the  heart  much  upon  the  thoughts  of 
that  glory,  what  thing  is  there  in  this  perishing  world,  which 
could  either  lift  it  up  or  cast  it  down  ? 

Manner  in  which  we  ought  to  hear  the  Word  of   God. 

Inquire  of  your  own  hearts,  and  see  what  you  seek,  and  what 
you  find,  in  the  public  ordinances  of  God's  house.  Certainly, 


COMMENTARY    ON    PETER.  '291 

the  most  do  not  so  much  as  think  on  the  due  design  of  them  ;  they 
aim  at  no  end,  and  therefore  can  attain  none  ;  they  seek  nothing,  but 
sit  out  their  hour,  asleep  or  awake,  as  it  may  happen.  Or,  possibly, 
some  seek  to  be  delighted  for  the  time,  as  the  Lord  tells  the 
Prophet,  to  hear,  as  it  were,  a  pleasant  song,  Ezek.  xxxiii.  32,  if 
the  gifts  and  strain  of  the  speaker  be  anything  pleasing.  Or,  it 
may  be,  they  seek  to  gain  some  new  notions,  to  add  somewhat  to 
their  stock  of  knowledge,  either  that  they  may  be  enabled  for  dis- 
course, or,  simply,  that  they  may  know.  Some,  it  may  be,  go  a 
little  further ;  they  like  to  be  stirred  and  moved  for  the  time,  and 
,to  have  some  touch  of  good  affection  kindled  in  them  :  ,but  this 
lasts  but  for  a  while,  till  their  other  thoughts  and  affairs  get  in, 
and  smother  and  quench  it ;  they  are  riot  careful  to  blow  it  up  and 
improve  it.  How  many,  when  they  have  been  a  little  affected 
with  the  word,  go  out  and  fall  into  other  discourses  and  thoughts  : 
they  either  take  in  their  affairs  secretly,  as  it  were  under  their 
cloak,  and  their  hearts  keep  up  a  conference  with  them,  or,  if 
they  forbear  this,  yet,  as  soon  as  they  go  out,  they  plunge, them- 
selves over  head  and  ears  in  the  world,  and  lose  all  which  might 
have  any  way  advantaged  their  spiritual  condition.  It  may  be, 
one  will  say,  It  was  a  good  sermon.  Is  that  to  the  purpose  ?  But 
what  think  you  it  hath  for  your  praise  or  dispraise?  Instead  of 
saying,  Oh,  how  well  was  that  spoken !  you  should  say,  Oh,  how 
hard  is  repentance!  how  sweet  a  thing  is  faith!  how  excellent 
the  love  of  Jesus  Christ !  That  were  your  best  and  most  real 
commendation  of  the  sermon,  with  true  benefit  to  yourselves. 

If  some  of  you  be  careful  of  repeating,  yet,  rest  not  on  that :  if 
you  be  able  to  speak  of  it  afterwards  upon  occasion,  there  is  some- 
what requisite  beside  and  beyond  this,  to  evidence  that  you  are 
indeed  fed  by  the  word,  as  the  flock  of  God.  As  when  sheep, 
you  know,  or  other  creatures,  are  nourished  by  their  pasture,  the 
ifood  they  have  eaten  appears,  not  in  the  same  fashion  upon  them, 
not  in  grass,  but  in  growth  of  flesh  and  fleece ;  thus  the  word 
would  truly  appear  to  feed  you,  not  by  the  bare  discoursing  of  the 
word  over  again,  but  by  the  temper  of  your  spirits  and  actions,  if 
in  them  you  really  grow  more  spiritual,  if  harnility,  self-denial, 
charity,  and  holiness,  are  increased  in  you  by  it ;  otherwise,  what- 
.soever  literal  knowledge  you  attain,  it  avails  you  nothing. 
Though  you  heard  many  sermons  every  day,  and  attained  further 
light  by  them,  and  carried  a  plausible  profession  of  religion,  yet, 
unless  by  the  Gospel  you  be  transformed  into  the  likeness  of 
Christ,  and  grace  be  indeed  growing  in  you,  you  are  but,  as  one 
says  of  the  cypress-trees,  fair  and  tall,  but  fruitless. 

Are  you  not  grieved  and  afraid,  or  may  not  many  of  you  be  so, 
who  have  lived  many  years  under  a  fruitful  ministry,  and  yet  are 
as  earthly  and  selfish,  as  unacquainted  with  God  and  His  ways,  as 


292  LEIGHTON'S  SELECT  WORKS. 

at  the  first?  Consider  this,  that  as  the  neglect  of  souls  will  lie 
heavy  on  unholy  or  negligent  ministers,  so,  a  great  many  souls  are 
ruining  themselves  under  some  measure  of  fit  means,  and  the 
slighting  of  those  means  will  make  their  condition  far  heavier  than 
that  of  many  others.  Remember  our  Saviour's  word  :  Woe  to 
thee,  Chorazin  !  Woe  unto  thee,  Bethsaida  !  It  shall  be  more 
tolerable  for  Tyre  and  Sidon  in  the  day  of  judgment  than  for  you. 
Matt.  xi.  21. 

Motives  thai  ought  to  actuate  the  Minister  of  the  Gospel. 

There  be  three  evils  the  Apostle  would  remove  from  this  work, 
ccnstrainedness,  covetousness,  and  ambition,  as  opposed  to  willing- 
ness, a  ready  mind,  and  an  exemplary  temper  and  behavior. 

1.  We  are   cautioned   against  constrai/iedness,   against  being 
driven  to  the  work   by  necessity,   indigence,   and   want  of  other 
means  of  subsistence,  as  it  is  with  too  many  ;  making  a  trade  of 
it  to  live  by,  and  setting  to  it  as  to  any  other  calling  for  that  end ; 
yea,  making  it  the  refuge  and  forlorn  resource  of  their  insufficien- 
cy for  other  callings.     And  as  men  are  not  to  undertake  the  work, 
driven  to  it  by  that  hard  weapon  of  necessity,  so,   being  engaged 
in  it,   they   are  not  to  discharge  the  duties  of  it  merely  upon 
necessity,    because  of  fines  binding  to  it,  or  for  fear  of  censure  : 
this  is  a  violent  forced   motion,  and  cannot  but  be  both  very  un- 
pleasant and  unprofitable,   as  to  the  proper  end   and  profiting  of 
this  work.     And  as  the  principle  of  the   motion   in   this  service 
should  not  be  a  compelling  necessity  of  any  kind,   but  true  will- 
ingness of  heart,  so  this  willingness  should  not  arise  from  any 
thing  but  pure  affection  to  the  work. 

2.  Not  for  Jilt hy  gain,  but  purely  from  the  inward  bent  of  the 
mind.     As  it  should  not  be  a  compulsive  or  violent  motion  by  ne- 
cessity from   without,   so  it  should   not  be  an  artificial  motion  by 
weights  hung  on  within — avarice  and  love  of  gain.     The   former 
were  a  wheel,  driven  or  drawn,  going  by   force;  the  latter,  little 
better,  as  a  clock  made  to  go  by  art,  by  weights  hung  to  it.     But 
there  should  be  a  natural  motion,  like  that  of  the  heavens  in  their 
course.     A  willing  obedience  to  the  Spirit  of  God  within,  moving 
a  man  in  every  part  of  this  holy  work,  that  is,  his  mind  carried  to 
it  as  the  thing  he  delights   in,  and  in   which  he   loves  to  be  exer- 
cised.    So,  Timothy  careth  not  artificially,  but  naturally.     Phil,  ii 
20.     There   may  be  in  a  faithful  pastor  very  great  reluctance  in 
engaging  and  adhering  to  the  work,  upon  a  sense  of  the  excellen- 
cy of  it  and  his  own  unfitness,  and  the  deep  apprehension  of  those 
high  interests,  the  glory  of  God,  and  the   salvation  of  souls  ;  and 
yet,  he  may   enter  into  it,   and  continue  in   it,  with  this  readiness 
of  mind  too  ;  that  is,  with  most  single  and  earnest  desires  of  doing 
all  he  can  for  God,  and  the  flock  of  God;  only  grieved  that  there 


COMMENTARY    ON    PETER.  293 

is  in  him  so  little  suitableness  of  heart,  so  little  holiness  and  ac- 
quaintance with  God  for  enabling  him  to  it.  But  might  he  find 
that,  he  were  satisfied  ;  and,  in  expectation  of  that,  he  goes 
on,  and  waits,  and  is  doing  according  to  his  little  skill  and 
strength,  and  cannot  leave  it.  He  is  constrained  indeed,  but  all 
the  constraint  is  that  of  love  to  Jesus,  and,  for  His  sake,  to  the 
souls  he  hath  bought;  (2  Cor.  v.  14;)  and  all  the  gain  sought, 
is,  to  gain  souls  to  Christ ;  which  is  far  different  from  the  con- 
straint and  the  gain  here  prohibited  ;  yea,  this  is  indeed  that 
very  willingness  and  readiness  of  mind  which  is  opposed  to  that 
other  constraint.  That  is  without;  this  is  within  :  that  other 
gain,  is  base  filthy  gain,  this  noble  and  divine. 

Inf.  1.  Far  be  it  from  us,  that  necessity  and  constraint  should 
be  the  thing  that  moves  us  in  so  holy  a  work.  The  Lord  whom 
we  serve,  sees  into  the  heart,  and  if  He  find  not  that  primarily 
moving,  accounts  all  our  diligence  nothing.  And  let  not  base 
earth  within  be  the  cause  of  our  willingness,  but  a  mind  touched 
with  heaven.  It  is  true,  the  temptations  of  earth  with  us,  in  the 
matter  of  gain,  are  not  great ;  but  yet,  the  heart  may  cleave  to 
them,  as  much  as  if  they  were  much  greater,  and  if  it  do  cleave  to 
them,  they  shall  ruin  us  ;  as  well  a  poor  stipend  and  glebe,  if  the  af- 
fection be  upon  them,  as  a  great  deanery  or  bishopric.  If  a  man 
fall  into  it,  he  may  drown  in  a  small  brook,  being  under  water,  as 
well  as  in  the  great  ocean.  Oh,  the  little  time  that  remains ! 
Let  us  join  our  desires  and  endeavours  in  this  work,  bend  our 
united  strength  to  serve  Him,  that  we  may  have  joy  in  that  day  of 
reckoning. 

And,  indeed,  there  is  nothing  moves  us  aright,  nor  shall  we 
ever  find  comfort  in  this  service,  unless.it  be  from  a  cheerful  in- 
ward readiness  of  mind,  and  that  from  the  love  of  Christ.  Thus 
said  lie  to  His  Apostle,  Lovcst  thou  me?  Then  feed  my  sheep 
and  feed  ?ny  lambs.  John  xxi.  16.  Love  to  Christ  begets  love  to 
His  people's  souls,  which  are  so  precious  to  Him,  and  a  care  of 
feeding  them.  He  devolves  tjie  working  of  love  towards  Him, 
upon  his  flock,  for  their  good,  puts  them  in  His  room,  to  receive 
the  benefit  of  our  services,  which  cannot  reach  Him  considered 
in  Himself:  He  can  receive  no  other  profit  from  it.  Love,  much 
love,  gives  much  unwearied  care  and  much  skill  in  this  charge. 
How  sweet  is  it  to  him  that  loves,  to  bestow  himself,  to  spend  and 
be  spent,  upon  his  service  whom  he  loves  !  Jacob,  in  the  same 
kind  of  service,  endured  all  that  was  imposed  on  him,  and  found 
it  light  by  reason  of  love,  the  cold  of  the  nights,  and  heat  of  the 
days  :  seven  years  he  served  for  his  Rachel,  and  they  seemed 
to  him  but  a  few  days,  because  he  loved  her.  Gen.  xxix.  20. 

Love  is  the  great  endowment  of  a  shepherd  of  Christ's  flock. 
He  says  not  to  Peter,  Art  thou  wise,  or  learned,  or  eloquent  ? 
but,  Lovest  thou  me  ?     Then  feed  my  sheep. 
*25 


294  LEIGHTON'S  SELECT  WORKS. 

3.  The  third  evil  is  ambition,  and  that  is  either  in  the  affect- 
ing of  undue  authority,  or  the  overstrained  and  tyrannical  exercise 
of  due  authority,  or  to  seek  those  dignities  that  suit  not  with 
this  charge,  which  is  noi  dominium,  but  ministerium.  This  tem- 
per, therefore,  is  forbidden,  Luke  xxii.  25,  26  :  The  kings  of  the 
Gentiles  exercise  lordship  over  them,  but  ye  shall  not  be  so.  There 
is  a  ministerial  authority  to  be  used  in  discipline,  and  more 
sharpness  with  some  than  with  others ;  but  still,  lowliness  and 
moderation  must  be  predominant,  and  not  domineering  with  rig- 
our ;  rather  being  examples  to  the  flock  in  all  holiness,  and 
especially  in  humility  and  meekness,  wherein  our  Lord  Jesus 
particularly  propounds  His  own  example:  Learn  of  me,  for  I 
am  meek  and  lowly  of  heart. 

HUMILITY. 

Likewise,  ye  younger,  submit  yourselves  unto  the  elder;  yea,  all  of  you  be 
subject  one  to  another,  and  be  clothed  with  humility:  for  God  resisteth 
the  proud,  and  giveth  grace  to  the  hvaible. 

Sin  hath  disordered  all  ;  so  that  nothing  is  to  be  found  but  dis- 
temper and  crookedness  in  the  condition  and  ways  of  men  to- 
wards God,  and  towards  one  another,  till  a  new  Spirit  come  in 
and  rectify  all.  And  very  much  of  that  redress  lies  in  this  par- 
ticular grace  of  humility,  here  recommended  by  the  Apostle. 

That  grace  regulates  the   carriage,  1.  Of  the  younger  towards 

the  elder.     2.  Of  all  men  one  to  another.     3.  Of  all  towards  God. 

***** 

The  presumption  and  unbridledness  of  youth  require  the  press- 
ing and  binding  on  of  this  rule.     And  it  is  of  undeniable  equity, 
even  written  in  nature,   as  due  to  aged  persons.     But,  doubtless, 
those  reap  this  due  fruit  in  that  season  the  most,  who  have  ripen- 
ed it  most  by  the  influence  of  their  grave  and  holy  carriage.     The 
hoary  head  Is  indeed  acroicn, — but  when  ? — when  found  in  the 
icay  of  righteousness.     Prov.  xvi.  31.     There  it  shines,  and  hath 
a  kind  of  royalty  over  youth  ;  otherwise,  a  graceless  old  age  is  a 
most  despicable  and  lamentable  sight.     What  gains  an  unholy  old 
man  or  woman,  by  their  scores  of  years,  but  the  more  scores  of 
guiltiness  and  misery  ?     And  their  white  hairs  speak  nothing  but 
ripeness  for  wrath.     Oh  !  to  be  as  a  tree  planted  in  the  house  of 
the  Lord,  bringing  forth  fruit  in  old  age.     Psal.  xcii.  12,  13 
Much  experience  in   the  ways  of  God,  and  much   disdain  of  the 
world,  and  much  desire  of  the  love  of  God,  a  heavenly  temper  of 
mind  and  frame  of  life;  this  is  the  advantage  of  many  years.    But 
to  ha,ve  seen  and  felt  the  more  misery,   and  heaped  up  the  more 
sin,  the  greater   bundle  of  it  against  the  day  of  wrath,  a  woful 
treasure  of  it,  threescore,  or  threescore  and  ten  years  a  gathering, 


COMMENTARY    ON    PETER.  295 

and  with  so  much  increase  every  day  ;  no  vacation,  no  dead  years, 
no,  not  a  day  wherein  it  was  not  growing ;  how  deplorable,  a 
case  ! 

A  sad  reflection,  to  look  back  and  think,  What  have  1  done  for 
God  ?  and  to  find  nothing  but  such  a  world  of  sin,  committed 
against  Him  !  How  much  better  he  who  gets  home  betimes  in 
his  youth,  if  once  delivered  from  sin  and  death,  at  one  with  God, 
and  some  way  serviceable  to  Him,  or  desiring  to  be  so,  and  who 
hath  a  quick  voyage,  having  lived  much  in  a  little  time! 

2.  All  of  you  be  subject  one  to  another.  This  yet  further  di- 
.  lates  the  duty,  makes  it  universally  mutual  ;  one  subject  to  another. 
This  directly  turns  about  the  vain  contest  of  men,  that  arises  from 
the  natural  mischief  of  self-love.  Every  one  would  carry  it,  and 
be  best  and  highest.  The  very  company  of  Christ,  and  His  ex- 
emplary lowliness,  and  the  meanness  of  Himself  and  those  His 
followers,  all  these  did  not  bar  out  this  frothy  foolish  question, 
Who  shall  be  the  greatest?  And  so  far  it  was  disputed,  that  it 
occasioned  heat  about  it,  a  strife  amongst  them.  Luke  xxii.  24. 
Now,  this  rule  is  just  opposite  :  each  is  to  strive  to  be  lowest,  sub- 
ject one  to  another. 

This  doth  not  annul  either  civil  or  church  government,  nor  those 
differences  that  are  grounded  upon  the  law  of  nature,  or  of  civil 
society ;  for  we  see  immediately  before,  that  such  differences  are 
allowed,  and  the  particular  duties  of  them  recommended;  but 
it  only  requires  that  all  due  respect,  according  to  their  station,  be 
given  by  each  Christian  to  another.  And  though  there  cannot 
be  such  a  subjection  of  masters  or  parents  to  their  servants  and 
children,  as  is  due  to  them,  from  these,  yet,  a  lowly,  meek  carry- 
ing of  their  authority,  a  tender  respect  of  their  youth, -the  receiv- 
ing of  an  admonition  from  them  duly  qualified,  is  that  which  suits 
with  the  rule  ;  and,  in  general,  not  delighting  in  the  trampling  on, 
or  abusing  of  any,  but  rather  seeking  the  credit  and  good  esteem 
of  all  as  our  own ;  taking  notice  of  that  good  in  them,  wherein 
they  are  beyond  us  :  (for  all  have  some  advantage,  and  none  hath 
all ;)  and,  in  a  word,  (and  it  is  the  precept  of  St.  Paul,  like  this 
of  our  Apostle  here,)  In  honor  preferring  one  another,  Rom.  xii. 
10,  q.  d.:  Let  this  be  all  the  strife,  who  shall  put  most  respect 
each  on  another,  according  to  the  capacity  and  station  of  every 
one  :  in  giving  honor,  go  each  one  before  another. 

Now,  that  such  carriage  may  be  sincere,  no  empty  compliment, 
or  court  holy  water,  (as  they  speak,)  but  a  part  of  the  solid  holi- 
ness of  a  Christian,  the  Apostle  requires  the  true  principle  of  such 
deportment,  the  grace  of  humility,  that  a  Christian  put  on  that ; 
not  the  appearance  of  it,  to  act  in  as  a  stage-garment,  but  the 
truth  of  it,  as  their  constant  habit.  Be  ye  clothed  with  humility. 
It  must  appear  in  your  outward  carriage  ;  so  the  resemblance  of 
clothing  imports.  But  let  it  appear  as  really  it  is ;  so  the  very 


S96  LEIGHTON'S  SELECT  WORKS 

name  of  it  imports.     It  is  not  a  show  of  humility,  but  heart-lowli- 
ness, humility  of  mind. 

As  it  is  the  bent  of  humility  to  hide  other  graces,  so  far  as  piety 
to  God  and  our  brethren  will  permit,  so,  it  would  willingly  hide 
itself;  it  loves  not  to  appear  but  as  necessity  urges.  Appear  it 
must,  and  it  doth  somewhat  more  appear  than  many  other  graces 
do,  though  it  seeks  not  to  appear.  It  is  seen  as  a  modest  man  or 
woman's  apparel,  which  they  wear  not  for  the  end  that  it  may  be 
seen;  they  do  not  gaudily  flaunt  and  delight-in  dressing  :  though 
there  is  a  decency  as  well  as  necessity,  which  they  do  and  may 
have  respect  to,  yet  it  is  in  so  neat  and  unaffected  a  way,  that 
they  are  a  good  example  even  in  that  point.  Thus,  humility  in 
a  carriage  and  words,  is  as  the  decorum  of  this  clothing,  but  the 
main  is  the  real  usefulness  of  it. 

And  therefore,  a  truly  humble  man  desires  not  much  to  appear 
humble.  Yea,  were  it  not  for  disedifying  his  brethren,  he  would 
rather  disguise  and  hide,  not  only  other  things  by  humility,  but 
even  humility  itself,  and  would  be  content,  upon  the  mistake  of 
some  words  or  gestures,  to  pass  for  proud  and  vain,  being  humble 
within,  rather  than  to  be  big  in  his  own  eyes,  under  a  semblance 
of  outward  lowliness.  Yea,  were  it  not  that  charity  and  piety  do 
bolh  forbid  it,  he  would  not  care  to  do  some  things  on  purpose 
that  might  seem  arrogant,  to  carry  humility  unseen,  that  doth  so 
naturally  delight  in  covering  all  graces,  and  is  sorry  that  it  cannot 
do  so  without  being  seen  itself,  as  that  garment  that  covers  the 
rest,  must  of  necessity  be  seen  itself.  But  seeing  it  must  be  so, 
it  is  with  the  least  show  that  may  be,  as  a  dark  veil  cast  about  rich 
attire,  hides  their  show,  and  makes  very  little  itself. 

This,  therefore,  is  mainly  to  be  studied,  that  the  seat  of  humili- 
ty be  the  heart.  Although  it  will  be  seen  in  the  carriage,  yet  as 
little  as  it  can;  as  few  words  as  may  be  concerning  itself;  and 
those  it  doth  speak,  must  be  the  real  thoughts  of  the  mind,  and 
not  an  affected  voice  of  it  differing  from  the  inward  sense  :  other- 
wise, humble  speech  and  carriage  only  put  on  without,  and  not 
fastened  in  the  inside,  is  the  most  refined  and  subtle,  and  indeed 
the  most  dangerous  kind  of  pride.  And  this  I  would  recommend 
as  a  safe  way  :  Ever  let  thy  thoughts  concerning  thyself  be  below 
what  thou  utterest:  and  what  thou  seest  needful  or  fitting  to  say 
to  thine  own  abasement,  be  not  only  content  (which  most  are  not) 
to  be  taken  at  thy  word,  and  believed  to  be  such  by  them  that 
hear  thee,  but  be  desirous  of  it,  and  let  that  be  the  end  of  thy 
speech,  to  persuade  them,  and  gain  it  of  them,  that  they  really 
take  thee  for  as  worthless  and  mean  as  thou  dost  express  thyself 

Infer.  But  how  little  are  we  acquainted  with  the  real  frame  of 
Christianity,  the  most  living  without  a  rule,  not  laying  it  to  their 
words  and  ways  at  all,  nor  yielding  so  much  as  seeming  obedience 
to  the  Gospel ;  while  others  take  up  a  kind  of  profession,  and 


COMMENTARY    ON    PETER.  297 

think  all  consists  in  some  religious  performances,  and  do  not  study 
the  inward  reserve  of  their  heart-evils,  nor  labor  to  have  that  tem- 
ple purged  :  for  the  heart  should  be  a  temple,  and  it  stands  in 
much  need  of  a  sweeping  out  of  the  filthiness,  and  putting  out  of 
idols.  Some  there  be,  who  are  much  busied  about  the  matter  of 
their  assurance,  still  upon  that  point,  which  it  is  lawful  indeed, 
and  laudable  to  inquire  after,  yet  not  so  as  to  neglect  other  things 
more  needful.  It  were  certainly  better  for  many,  when  they  find 
no  issue  that  way,  to  turn  somewhat  of  their  diligence  to  the  study 
of  Christian  graces  and  duties  in  their  station,  and  to  task  them- 
selves for  a  time,  were  it  to  the  more  special  seeking,  first,  of  some 
one  grace,  and  then,  of  another,  as  meekness,  and  patience,  and 
this  particularly  of  humility.  To  be  truly  heart-humble — many 
men  despise  it  in  others  ;  but  some  that  will  commend  it  in  the 
general,  or  in  some  of  those  in  whom  they  behold  it,  yet  seek  not 
to  put  it  on  themselves.  They  love  to  be  more  gay,  and  to  seem 
to  be  somebody,  and  not  to  abase  themselves.  It  is  the  way,  say 
they,  to  be  undone.  This  clothing  is  too  poor  a  stuff,  and  too  sad 
a  color  for  them.  Oh,  my  brethren,  you  know  not  the  excellency 
of  it.  Ye  look  out  at  a  distance  and  judge  according  to  your  light 
vain  minds.  But  will  you  see  it  by  the  light  of  the  word,  and  then 
you  shall  perceive  much  hidden  richness  and  comeliness  in  it. 
And  do  not  only  approve  it,  and  call  it  comely  on  others,  but  put 
it  on,  and  so,  it  is  most  comely.  And  as  it  is  with  respect  to  all 
graces,  so,  particularly,  as  to  this  clothing  of  humility,  though  it 
make  least  shew,  yet,  come  near,  and  you  will  see  it  both  rich  and 
comely;  and  though  it  hides  other  graces,  yet,  when  they  do  ap- 
pear under  it,  as  sometimes  they  will,  a  little  glance  of  them  so, 
makes  them  much  more  esteemed.  Rebecca's  beauty  and  her 
jewels  were  covered  with  a  veil,  but  when  they  did  appear,  the 
veil  set  them  off,  and  commended  them,  though  at  a  distance  it 
hid  them. 

Again :  As  in  all  graces,  so,  particularly  in  this  grace,  take 
heed  of  a  disguise  or  counterfeit  of  it.  Oh,  for  sincerity  in  all 
things,  and  particularly  in  this  !  To  be  low  in  thine  own  eyes, 
and  willing  to  be  so  in  the  eyes  of  others,  this  is  the  very  upright 
nature  of  heart-humility.  1st.  Not  to  be  deluded  with  a  false 
conceit  of  advantages  thou  hast  not.  2dly.  Not  to  be  swelled 
with  a  vain  conceit  of  those  thou  really  hast.  3dly.  Not  affecting 
to  be  esteemed  by  others,  either  upon  their  imagining  thee  to  have 
some  good  that  is  not  in  thee,  or  discerning  that  which  is.  Is 
not  the  day  at  hand,  when  men  will  be  taken  off  the  false  heights 
they  stand  on,  and  set  on  their  own  feet ;  when  all  the  esteem  of 
others  shall  vanish  and  pass  away  like  smoke,  and  thou  shalt  be 
just  what  God  finds  and  accounts  thee,  and  neither  more  nor  less? 
Oh  !  the  remembrance  of  that  day  when  a  true  estimate  will  be 
made  of  all,  this  would  make  raen  hang  less  upon  the  unstable 


£98  LEIGHTON'S  SELECT  WORKS. 

conceits  and  opinions  of  one  another,  knowing  our  judgment  and 
day  shall  shortly  end.  Be  it  little  or  much  that  thou  hast,  the 
lower  and  closer  thou  carriest  it  under  this  cloak,  the  safer  shall 
it  and  thou  be,  the  more  shall  it  increase,  and  thou  shalt  be  the 
liker  Him  in  whom  all  fulness  dicclls.  In  this  He  hath  most  ex- 
pressly set  Himself  before  us  as  our  pattern ;  and  one  says  well, 
"  Surely,  man  might  now  be  constrained  to  be  proud,  for  whom 
God  Himself  became  humble." 

Now,  to  work  the  heart  to  an  humble  posture,  1.  Look  into  thy- 
self in  earnest :  and,  truly,  whosoever  thou  be  that  hast  the  high- 
est conceit  of  thyself,  and  the  highest  causes  for  it,  a  real  sight  of 
thyself  will  lay  thy  crest.  Men  look  on  any  good,  or  any  fancy  of 
it,  in  themselves,  with  both  eyes,  and  skip  over  as  unpleasant  their 
real  defects  and  deformities.  Every  man  is  naturally  his  own  flat- 
terer ;  otherwise,  flatteries,  and  false  cryings  up  from  others, 
would  mak!k  little  impression ;  but  hence  their  success,  they  meet 
with  the  same  conceit  within.  But  let  any  man  see  his  ignorance, 
and  lay  what  he  knows  not  over  against  what  he  knows  ;  the  dis- 
orders in  his  heart  and  affections,  over  against  any  right  motion  in 
them ;  hjs  secret  follies  and  sins,  against  his  outwardly  blameless 
carriage,— this  man  shall  not  readily  love  and  embrace  him- 
self; yea,  it  shall  be  impossible  for  him  not  to  abase  and  abhor 
himself. 

2.  Look  on  the  good  in  others,  and  the  evil   in  thyself:  make 
that  the  parallel,  and  then  thou  wilt  walk  humbly.     Most  men  do 
just  the  contrary,  and  that   foolish  and   unjust   comparison  puffs 
them  up. 

3.  Thou  art  not  required   to  be  ignorant  of  that  good  which 
really  is  so  indeed  ;  but  beware  of  imagining  that  to  be  good  which 
is  not ;  yea,  rather  let  something  that  is  truly  good  pass  thy  view, 
and  ?ee  it  within,  rather  than   beyond  its  true  size.     And  then, 
whatsoever  it  be,  see  it  not  as  thine  own,  but  as  God's,  His  free 
gift ;  and  so,  the  more  thou  hast,  looking  on  it  in  that  view,  thou 
wilt  certainly  be  the  more  humble,  as  having  the  more  obligations  : 
the  weight  of  them  will  press  thee  down,  and  lay  thee  still  lower, 
as  you  see  it  in  Abraham, — the  clear  visions  and  promises  he  had 
made  him  fall  down  flat  to  the  ground.    Gen.  xv.  12. 

4.  Pray  much  for  the  spirit  of  humility,  the  Spirit  of  Christ,  for 
that  is   it ;    otherwise,   all    thy    vileness    will    not    humble  thee. 
When  men   hear  of  this  or  of  other  graces,  and  how  reasonable 
they  are,   they  think   presently   to  have  them,   and  do  not  con- 
sider that  natural  enmity  and  rebellion  of  their  own  hearts,  and  the 
necessity  of  receiving  them  from  heaven.     And  therefore,  in  the 
use  of  all  other  means,  be  most  dependent  on  that  influence,  and 
most  in  the  use  of  that  means  which  opens  the  heart  most  to  that 
influence,  and  draws  it  down  upon  the  heart,  and  that  is  Prayer. 

Of  all  the  evils  of  our  corrupt  nature,  there  is  none  more 


COMMENTARY    ON    PETER.  299 

connatural  than  universal  pride,  the  grand  wickedness,  self-exalt- 
ing in  our  own  and  other's  opinion.  Though  I  will  not  contest 
what  was  the  first  step  in  that  complicated  first  sin,  yet  certainly 
this  of  pride  was  one,  and  a  main  ingredient  in  it, — that  which 
the  unbelief  conceived  going  before,  and  the  disobedience  follow- 
ing after,  were  both  servants  too  ;  and  ever  since,  it  sticks  still 
deep  in  our  nature.  St.  Augustine  says  truly,  That  which  jirst 
overcame  man,  is  the  last  thing  he  overcomes.  Some  sins,  compar- 
atively, may  die  before  us,  but  this  hath  life  in  it,  sensibly  as  long 
as  we.  It  is  the  heart  of  all,  the  first  living,  and  the  last  dying; 
and  it  hath  this  advantage,  that,  whereas  other  sins  are  fomented 
by  one  another,  this  feeds  even  on  virtues  and  graces  as  a  moth 
that  breeds  in  them,  and  consumes  them,  even  in  the  finest  of 
them,  if  it  be  not  carefully  looked  to.  This  hydra,  as  one  head 
of  it  is  cut  off,  another  rises  up.  It  will  secretly  cleave  to  the  best 
actions,  and  prey  upon  them.  And  therefore  is  there  so  much 
need  that  we  continually  watch,  and  fight,  and  pray  against  it, 
and  be  restless  in  the  pursuit  of  real  and  deep  humiliation,  daily 
seeking  to  advance  further  in  it ;  to  be  nothing,  and  to  desire  to 
be  nothing  ;  not  only  to  bear,  but  to  love  our  own  abasement,  and 
the  things  that  procure  and  help  it,  to  take  pleasure  in  them,  so 
far  as  may  be  without  sin  :  yea,  even  in  respect  of  our  sinful  fail- 
ings, when  they  are  discovered,  to  love  the  bringing  low  of  our- 
selves by  them,  while  we  hate,  and  grieve  for  the  sin  of  them. 

And,  above  all,  it  is  requisite  to  watch  ourselves  in  our  best 
things,  that  self  get  riot  in,  or,  if  it  break  in,  or  steal  in  at  any 
time,  that  it  be  presently  found  out  and  cast  out  again  ;  to  have 
that  established  within  us,  to  do  all  for  God,  to  intend  Him  and 
His  glory  in  all,  and  to  be  willing  to  advance  His  glory,  were  it 
by  our  own  disgrace  :  not  to  make  raising  or  pleasing  thyself  the 
rule  of  exercising  thy  parts  and  graces,  when  thou  art  called  to 
use  and  bring  them  forth,  but  the  good  of  thy  brethren,  and  in 
that,  the  glory  of  thy  Lord.  Now,  this  is  indeed  to  be  severed 
from  self  and  united  to  Him,  to  have  self-love  turned  into  the  love 
of  God.  And  this  is  his  own  work  :  it  is  above  all  other  hands  : 
therefore,  the  main  combat  against  pride,  and  the  conquest  of  it, 
and  the  gaining  of  humility,  is  certainly  by  prayer.  God  bestows 
Himself  upon  them  who  are  most  abundant  in  prayer  ;  and  they 
to  whom  He  shews  Himself  most  are  certainly  the  most  humble. 

Now,  to  stir  us  up  to  diligence  in  the  exercise  of  this  grace, 
take  briefly  a  consideration  or  two. 

1.  Look  on  that  above  pointed  at,  the  high  example  of  lowliness 
set  before  us  :  Jesus  Christ  requiring  our  particular  care  to  take 
this  lesson  from  Him.  And  is  it  not  most  reasonable  ?  He  the 
most  fair,  the  most  excellent  and  complete  of  all  men,  and  yet  the 
most  humble  !  He  more  than  a  man,  who  yet  willingly  became, 
in  some  sort,  less  than  a  man,  as  it  is  expressed,  Psal.  xxii.  6,  a 


300  LEIGHTON'S  SELECT  WORKS. 

worm  and  no  man.     And  when  Majesty  itself  emptied  itself,  and 
descended  so  low,  shall  a  worm  swell  and  be  high-conceited  1 

Then,  consider,  it  was  for  us  He  humbled  Himself,  to  expiate 
our  pride  ;  and  therefore  it  is  evidently  the  more  just  that  we  fol- 
low a  pattern  which  is  both  so  great  in  itself,  and  doth  so  nearly 
concern  us.  O  humility,  the  virtue  of  Christ,  (that  which  he  so 
peculiarly  espoused,)  how  dost  thou  confound  the  vanity  of  our 
pride  ! 

2.  Consider  the  safety  of  Grace  under  this  clothing ;  it  is  that 
which  keeps  it  unexposed  to  a  thousand  hazards.      Humility  doth 
Grace  no  prejudice  in  covering  it,  but  indeed  shelters  it  from  vio- 
lence and  wrong  :  therefore  they  do  justly  call  it  co?iservatrix  vir- 
tutum,  the  preserver  of  graces;  and  one  says  well,  "  Thl't  he  who 
carries  other  graces  without  humility,  carries  a  precious  powder  in 
the  wind  without  a  cover." 

3.  Consider  the  increase  of  grace  by  it,  as  here  expressed;  the 
perfect  enmity  of  God  against  pride,  and  His  bounty  towards  hu- 
mility.    He,  resisteth  the  proud,  and  giveth  grace  to  the  humble. 

God  resistelh  the  proud,  singles  it  out  for  His  grand  enemy,  and 
sets  Himself  in  battle  array  against  it:  so  the  word  is.  It  breaks 
the  ranks  of  men  in  which  He  hath  set  them,  when  they  are  not 
subject,  as  the  word  is  before  ;  yea,  Pride  not  only  breaks  rank, 
but  rises  up  in  rebellion  against  God,  and  doth  what  it  can  to  de- 
throne him  and  usurp  His  place  :  therefore  he  orders  His  forces 
against  it.  And  to  be  sure,  if  God  be  able  to  make  his  party  good, 
Pride  shall  not  escape  ruin.  He  will  break  it,  and  bring  it  low  : 
for  He  is  set  upon  that  purpose,  and  will  not  be  diverted. 

But  he  giveth  grace, — pours   it  out  plentifully  upon  humble 
hearts.     His  sweet  dews  snd  showers  of  grace,  slide  off  the  moun- 
tains of  pride,  and  fall  on  the  low  valleys  of  humble  hearts,  and 
make  them  pleasant  and   fertile.     The  swelling  heart,  puffed  up 
with  a  fancy  of  fulness,  hath  no  room  for  grace.     It  is  lifted  up, 
is  not   hallowed  and  fitted  to  receive  and  contain  the  graces  that 
descend  from  above.     And  again,  as  the  humble  heart  is  most  ca* 
pacious,  and,  as  being  emptied  and  hallowed,  can  hold  most,  so  it 
is  the  most  thankful,  acknowledges  all  as  received,  while  the  proud 
cries  out  that  all  is  his  own.     The  return  of  glory  that  is  due  from 
Grace,  comes  most  freely  and  plentifully  from  an  humble  heart : 
God  delights  to  enrich  it  with  grace,  and  it  delights  to  return  Him 
glory.     The  more  He   bestows  on  it,  the  more  it  desires  to  honor 
Him  with  all ;  and  the  more  it  doth  so,  the  more  readily  he  be- 
stows still  more  upon  it ;  and  this  is  the  sweet  intercourse  betwixt 
God  and  the  humble  soul      This  is  the  noble  ambition  of  humility, 
in  respect  whereof  all   the  aspirings  of  pride   are  low  and  base. 
When  all  is  reckoned,  the  lowliest  mind  is  truly  the  highest ;  and 
these  two  agree  so  well,   that  the  more  lowly   it  is,  it  is  thus  the 
higher ;  and  the  higher  thus,  it  is  still  the  more  lowly. 


COMMENTARY    ON    PETER.  301 

Oh,  my  brethren,  want  of  this  is  a  great  cause  of  all  our  wants* 
Why  should  our  God  bestow  on  us  what  we  would  bestow  on  our 
idol,  self?  Or,  if  not  to  idolize  thyself,  yet  to  idolize  the  thing, 
the  gift  that  Grace  bestowed,  to  fetch  thy  believing  and  comforts 
from  that,  which  is  to  put  it  in  His  place  who  gave,  and  to  make 
Baal  of  it,  as  some  would  render  Hosea,  ii.  8.*  Now  He  will 
not  furnish  thee  thus  to  His  own  prejudice  therein.  Seek,  there- 
fore, to  have  thy  heart  on  a  high  design,  seeking  grace  still,  not 
to  rest  in  any  gift,  nor  to  grow  vain  and  regardless  of  Him  upon 
it.  If  we  had  but  this  fixed  with  us — What  gift  or  grace  I  seek, 
what  comfort  I  seek,  it  shall  be  no  sooner  mine,  but  it  shall  be  all 
Thine  again,  and  myself  with  it;  I  desire  nothing  from  Thee,  but 
that  it  may  come  back  to  Thee,  and  draw  me  with  it  unto  Thee ; 
this  is  all  my  end,  and  all  my  desire  : — the  request  thus  presented 
would  not  come  back  so  often  unanswered. 

This  is  the  only  way  to  grow  quickly  rich  :  come  still  poor  to 
Him  who  hath  enough  ever  to  enrich  thee,  and  desire  of  His  riches, 
not  for  thyself,  but  for  Him.  Mind  entirely  His  glory  in  all  thou 
hast  and  seekest  to  have.  What  thou  hast,  use  so,  and  what  thou 
wantest,  vow  that  thou  wilt  use  it  so :  let  it  be  His  in  thy  purpose, 
even  before  it  be  thine  in  possession,  as  Hannah  did  in  her  suit 
for  a  son  ;  1  Sam.  i.  11;  and  thou  shall  obtain  it  as  she  did.  And 
then,  as  she  was,  be  thou  faithful  in  the  performance  :  Him  whom 
I  received,  (says  she)  6y  petition,  I  have  returned  to  the  Lord. 

It  is  undoubtedly  the  secret  pride  and  selfishness  of  our  hearts, 
that  obstruct  much  of  the  bounty  of  God's  hand  in  the  measure  of 
our  graces,  and  the  sweet  embraces  of  His  love,  which  we  should 
otherwise  find.  The  more  that  we  let  go  of  ourselves,  still  the 
more  should  we  receive  of  Himself.  Oh,  foolish  we,  who  refuse 
so  blessed  an  exchange  ! 

To  this  humility,  as  in  these  words  it  is  taken  in  the  notion  of 
our  inward  thoughts  touching  ourselves,  and  our  carriage  in  re- 
lation to  others,  the  Apostle  joins  the  utter  humility  in  relation  to 
God  ;  being  indeed  the  different  actings  of  one  and  the  same 
grace,  and  inseparably  connected  each  with  the  other. 

SUBMISSION. 

Humble  yourselves,  therefore,  under  the  mighty  hand  of  God,  that  He  may 
exalt  you  in  due  time. 

This  is  pressed  by  a  reason  both  of  equity  and  necessity,  in  that 
word,  The  mighty  hand  of  God.  He  is  Sovereign  Lord  of  all, 
and  all  things  do  obeisance  to  Him ;  therefore,  it  is  just,  that  you 
His  people,  professing  loyalty  and  obedience  to  Him,  be  most  sub- 
missive and  humble  in  your  subjection  to  Him  in  all  things 

*  The  words  Gnasu  Lebegnol,  which  we  render  which  they  prepared  for  Baal,  may 
as  the  margin  notes,  be  translated  wherewith  they  made  Baal. — (Dr.  Doddridge.) 

26 


302  LEIGHTON'S  SELECT  WORKS. 

Again,  mark  the  necessity ,  His  mighty  hand :  there  is  no  striving, 
it  is  a  vain  thing  to  flinch  and  struggle,  for  He  doth  what  He  will. 
And  His  hand  is  so  mighty,  that  the  greatest  power  of  the  crea- 
ture is  nothing  to  it.  Yea,  it  is  all  indeed  derived  from  Him,  and 
therefore  cannot  do  any  whit  against  Him.  If  thou  wilt  not  yield, 
thou  must  yield  :  if  thou  wilt  not  be  led,  thou  shalt  be  pulled  and 
drawn.  Therefore,  submission  is  your  only  course. 

A  third  reason  by  which  this  duty  is  pressed,  is  that  of  utility, 
or  the  certain  advantage  of  it.  As  there  is  nothing  to  be  gained, 
yea,  rather,  as  you  are  certainly  ruined  by  reluctance,  so  this  hum- 
ble submission  is  the  only  way  to  gain  your  point.  What  would 
you  have  under  any  affliction,  but  be  delivered,  and  raised  up? 
Thus  alone  can  you  attain  that :  Humble^  our  selves,  and  He  shall 
raise  you  up  in  due  time. 

This  is  the  end  why  He  humbles  you  :  He  lays  weights  upon 
you,  that  you  may  be  depressed.  Now,  when  this  end  is  gained, 
that  you  are  willingly  so,  then  the  weights  are  taken  off,  and  you 
are  lifted  up  by  His  gracious  hand.  Otherwise,  it  is  not  enough, 
that  he  hath  humbled  you  by  His  hand,  unless  you  humble  your- 
selves, under  His  hand.  Many  have  had  great  and  many  pres- 
sures, one  affliction  after  another,  and  been  humbled,  and  yet  not 
made  humble,  as  they  commonly  express  the  difference  :  humbled 
by  force  in  regard  of  their  outward  condition,  but  not  humbled  in 
their  inward  temper ;  and  therefore,  as  soon  as  the  weight  is  off, 
like  heaps  of  wool,  they  rise  up  again,  and  grow  as  big  as  they 
were. 

If  we  would  consider  this  in  our  particular  trials,  and  aim  at 
this  deportment,  it  were  our  wisdom.  Are  they  not  mad,  who, 
under  any  stroke,  quarrel  or  struggle  against  God  ?  What  gain 
your  children  thus  at  your  hands,  but  more  blows?  Nor  is  this 
only  an  unseemly  and  unhappy  way,  openly  to  resist  and  strive, 
but  even  secretly  to  fret  and  grumble  ;  for  He  hears  the  least 
whispering  of  the  heart,  and  looks  most  how  that  behaves  itself 
under  His  hand.  Oh,  humble  acceptance  of  His  chastisement,  is 
our  duty  and  our  peace  ;  that  which  gains  most  on  the  heart  of 
our  Father,  and  makes  the  rod  fall  soonest  out  of  His  hand. 

And  not  only  should  we  learn  this  in  our  outward  things,  but  in 
our  spiritual  condition,  as  the  thing  the  Lord  is  much  pleased  with 
in  His  children.  There  is  a  stubbornness  and  fretting  of  heart 
concerning  our  souls,  that  arises  from  pride  and  the  untamedness 
of  our  nature  ;  and  yet  some  take  a  pleasure  in  it,  touching  the 
matter  of  comfort  and  assurance,  if  it  be  withheld.  Or,, (which 
they  take  more  liberty  in,)  if  it  be  sanctification  and  victory  over 
sin  they  seek,  and  yet  find  little  or  no  success,  but  the  Lord  hold- 
ing them  under  in  these,  they  then  vex  themselves,  and  wax  more 
discontented,  and  nothing  pleases  them  :  as  peevish  children,  upon 
the  refusal  of  somewhat  they  would  have,  take  displeasure,  and  make 


COMMENTARY    ON    PETER.  303 

no  account  of  the  daily  provision  made  for  them,  and  all  the  other 
benefits  they  have  by  the  care  and  love  of  their  parents.  This  is  a 
folly  very  unbeseeming  the  children  that  are  the  children  of  wisdom , 
and  should  walk  as  such  ;  and  till  they  learn  more  humble  respect 
for  their  Father's  will,  they  are  still  the  larther  off  from  their  pur- 
pose. Were  they  once  brought  to  submit  the  matter,  and  give  Him 
heartily  His  will,  He  would  readily  give  them  theirs,  as  far  as  it 
were  for  their  good  :  as  you  say  to  your  children,  of  anything  they 
are  too  stiff  and  earnest  in,  and  make  a  noise  for,  "  Cry  not  for  it, 
and  you  shall  have  it." 

And  this  is  the  thing  we  observe  not,  that  the  Lord  often  by  His 
delays,  is  aiming  at  this ;  and  were  this  done,  we  cannot  think 
how  graciously  lie  would  deal  with  us.  His  gracious  design  is, 
to  make  much  room  for  grace  by  much  humbling :  especially  in 
some  spirits  which  need  much  trying,  or  when  He  means  much  to 
enable  for  some  singular  service.  And  thus,  the  time  is  not  lost, 
as  we  are  apt  to  imagine,  but  it  furthers  our  end,  while  we  think  the 
contrary.  It  is  necessary  time  and  pains  that  are  given  to  the  un- 
ballasting of  a  ship,  the  casting  out  of  the  earth  and  sand,  when 
it  is  to  be  laden  with  spices.  We  must  be  emptied  more,  if  we 
would  have  more  of  that  fulness  and  riches  which  we  are  long- 
ing for. 

So  long  as  we  fume  and  chafe  against  His  way,  though  it  be  in 
our  best  supplications,  we  are  not  in  a  posture  for  a  favorable  an- 
swer. Would  we  wring  things  out  of  His  hand  by  fretfulness  ? 
That  is  not  the  way  :  no  ;  but  present  humble  submissive  suits  : 
Lord,  this  is  my  desire,  but  Thou  art  wise  and  gracious;  I  refer 
the  matter  to  Thy  will  for  the  thing,  and  for  the  measure,  and  for 
the  time,  and  all.  Were  we  moulded  to  this  composure,  then 
were  mercy  near.  When  He  hath  gained  this,  broken  our  will 
and  tamed  our  stoutness,  then  He  relents  and  pities.  See  Jer.  xxx. 
17,  18.  Because  they  called  t/tee  an  outcast,  fyc.,  thus  saith  the 
Lord,  behold,  1  will  bring  again  the  captivity  of  Jacob's  tents,  &c. 

This  I  would  recommend  in  any  estate,  the  humble  folding  un- 
der the  Lord's  hand,  kissing  the  rod,  and  falling  low  before  Him; 
and  this  is  the  way  to  be  raised.  But  there  may  be  someone  who 
thinks  he  hath  tried  this  awhile,  and  is  still  at  the  same  point,  hath 
gained  nothing,  and  he  may  therefore  be  ready  to  fall  back  to  his 
old  repinings;  let  such  a  one  know  that  his  humbling  and  com- 
pliance were  not  upright ;  it  was  a  fit  of  false,  constrained  submis- 
sion, and  therefore  lasts  not ;  it  was  but  a  tempting  of  God,  instead 
of  submitting  to  Him.  "Oh,  will  He  have  a  submission?  I  will 
try  it,  but  with  this  reserve,  that  if  after  such  a  time  I  gain  not 
what  I  seek,  I  shall  think  it  is  lost,  and  that  I  have  reason  to  re- 
turn to  my  discontent."  Though  the  man  says  not  thus,  yet  this 
meaning  is  secretly  under  it.  But  wouldst  thou  have  it  right,  it 
must  be  without  condition,  without  reserve  ;  no  time,  nor  anything, 


304  LEIGHTON'S  SELECT  WORKS. 

prescribed  :  and  then  He  will  make  his  word  good,  He  ivill  raise 
thee  up,  and  that 

In  due  time.  Not  thy  fancied  time,  but  His  own  wisely  ap- 
pointed time.  Thou  thinkest,  Now  I  am  sinking  ;  If  He  help  not 
now,  it  will  be  too  late.  Yet  He  sees  it  otherwise  :  He  can  let 
thee  sink  still  lower,  and  yet  bring  thee  up  again.  He  doth  but 
stay  till  the  most  fit  time.  Thou  canst  not  see  it  now,  but  thou 
shalt  see  it,  that  His  chosen  time  is  absolutely  best.  Godwaiteth 
to  be  gracious.  Isa.  xxx.  18.  Doth  He  wait,  and  wilt  not  thou? 
Oh,  the  firm  belief  of  His  wisdom,  power,  and  goodness,  what  dif- 
ficulty will  it  not  surmount  ?  So  then,  be  humble  under  His  hand. 
Submit  not  only  thy  goods,  thy  health,  thy  life,  but  thy  soul. 
Seek  and  wait  for  thy  pardon  as  a  condemned  rebel,  with  thy  rope 
about  thy  neck.  Lay  thyself  low  before  Him,  stoop  at  His  feet, 
and  crave  leave  to  look  up,  and  speak,  and  say — Lord,  I  am  justly 
under  the  sentence  of  death  :  if  I  fall  under  it,  Thou  art  righteous, 
and  I  do  here  acknowledge  it;  but  there  is  deliverance  in  Christ, 
thither  I  would  have  recourse  :  yet,  if  I  be  beaten  back,  and  kept 
out,  and  faith  withheld  from  me,  and  I  perish,  as  it  were,  in  view 
*>f  salvation  ;  if  I  see  the  rock,  and  yet  cannot  come  at  it,  but 
drown  ;  what  have  I  to  say  ?  In  this,  likewise,  thou  art  righteous. 
Only,  if  it  seem  good  unto  thee  to  save  the  vilest,  most  wretched 
of  sinners^  and  to  show  great  mercy  in  pardoning  so  great  debts, 
the  higher  will  be  the  glory  of  that  mercy.  However,  here  I  am 
resolved  to  wait,  till  either  Thou  gracious]^  receive  me,  or  abso- 
lutely reject  me.  If  Thou  do  this,  I  have  not  a  word  to  say  against 
it;  but  because  Thou  art  gracious,  I  hope,  I  hope  Thou  wilt  yet 
have  mercy  on  me. — I  dare  say  that  the  promise  in  the  text  be- 
longs to  such  a  soul,  and  it  shall  be  raised  up  in  due  time. 

And  what  though  most,  or  all  of  our  life,  should  pass  without 
much  sensible  taste  even  of  spiritual  comforts,  a  poor  all  it  is! 
Let  us  not  over-esteem  this  moment,  and  so  think  too  much  of  our 
better  or  worse  condition  in  it,  either  in  temporals,  or  even  in  spir- 
ituals, so  far  as  regards  such  things  as  are  more  arbitrary  and  ac- 
cessary to  the  name  of  our  spiritual  life.  Provided  we  can  humbly 
wait  for  free  grace,  and  depend  on  the  word  of  promise,  we  are  safe. 
If  the  Lord  will  clearly  shine  on  us,  and  refresh  us,  this  is  much 
to  be  desired  and  prized  ;  but  if  He  so  think  fit,  what  if  we  should 
be  all  our  days  held  at  a  distance,  and  under  a  cloud  of  wrath  ? 
It  is  but  a  moment  in  His  anger ;  Psal.  xxx.  5.  Then  follows  a 
life-time  in  His  favor,  an  endless  life-time.  It  is  but  weeping  (as 
it  there  follows)  for  a  night,  and  joy  comes  in  the  morning,  that 
.clearer  morning  of  Eternity,  to  which  no  evening  succeeds. 


COMMENTARY    OX    F-ETER.  305 

TRUST  ix  DIVINE  PROVIDENCE. 
Casting  all  your  care  on  Him,  for  He  careth  for  you. 

Amongst  other  spiritual  secrets,  this  is  one,  and  a  prime  one, 
the  combination  of  lowliness  and  boldness,  humble  confidence:  this 
is  the  true  temper  of  a  child  of  God  towards  his  great  and  good 
Father ;  nor  can  any  have  it,  but  they  who  are  indeed  His  chil- 
dren, and  have  within  them  that  spirit  of  adoption  which  He  sends 
into  their  hearts.  Gal.  iv.  C. 

And  these  two  the  Apostle  here  joins  together :  Humble  yowr- 
selves  under  the  hand  of  God,  and  yet  Cast  your  care  on  Him: 
upon  that  same  Hand  under  which  you  ought  to  humble  yourselves, 
must  you  withal  cast  over  your  care,  all  your  care  j  for  He  careth 
for  you. 

Consider,  I.  The  Nature  of  this  Confidence,  Casting  all  your 
care  on  Him.  II.  The  Ground  or  warrant  of  it,  For  He  careth 
for  you. 

1.  For  the  Nature  of  it.  Every  man  hath  some  desires  and 
purposes  that  are  predominant  with  him,  besides  those  that  relate 
to  the  daily  exigencies  of  life  with  which  he  is  compassed  ;  and  Ki 
both,  according  to  their  importance  or  his  estimate  of  them,  and 
the  difficulties  occurring  in  them,  he  is  naturally  carried  to  be  pro- 
portionally thoughtful  and  careful  in  them.  Now,  the  excess  and 
distemper  of  this  care,  is  one  of  the  great  diseases  and  miseries  of 
man's  life.  Moral  men,  perceiving  and  feeling  it,  have  been  tam- 
pering at  the  cure,  and  prescribing  after  their  fashion,  but  with 
little  success.  Some  present  abatement  and  allay  of  the  paroxysm 
or  extremity,  their  rules  may  reach ;  but  they  never  go  near  the 
bottom,  the  cause  of  the  evil,  and  therefore  cannot  work  a  thorough 
sound  cure  of  it.  Something  they  have  spoken,  somewhat  fitly, 
of  the  surpassing  of  nature's  rule  and  size  in  the  pursuit  of  super- 
fluous, needless  things ;  but,  for  the  unavoidable  care  of  things 
needful,  they  know  no  redress,  but  refer  men  entirely  to  their  own 
industry  and  diligence.  They  can  tell  how  little  will  serve  him 
who  seeks  no  more  than  what  will  serve,  but  how  to  be  provided 
with  that  little,  or  to  be  assured  of  it,  and  freed  from  troubling 
care,  they  cannot  tell. 

Now,  truly  it  were  a  great  point,  to  be  well  instructed  in  the 
former  ;  and  it  is  necessary  for  the  due  practice  of  the  rule  here 
given,  touching  necessary  cares,  first  to  cut  off  cares  unnecessary, 
to  retrench  all  extravagant,  superfluous  desires.  For,  certainly, 
a  great  part  of  the  troublous  cares  of  men,  relate  merely  to  such 
things  as  Have  no  other  necessity  in  them,  than  what  our  disor- 
dered desires  create,  nor  truly  any  real  good  in  them,  but  what 
our  fancy  puts  upon  them.  Some  are  indeed  forced  to  labor  hard 
for  their  daily  bread ;  but  undoubtedly,  a  great  deal  of  the  sweat 
and  toil  of  the  greatest  part  of  men  is  about1  unnecessaries  :  ad 


306 

supervacua  sudatur.  Such  an  estate,  so  much  by  the  year,  such 
a  place,  so  much  honor,  and  esteem,  and  rank  in  the  world, — 
these  are  the  things  that  make  some  slaves  to  the  humors  of 
others,  whom  they  court,  and  place  their  dependence  on,  for  these 
ends ;  and  those,  possibly,  to  whom  they  are  so  enthralled  t  are  them- 
selves at  as  little  liberty,  but  captivated  to  the  humors  of  some 
others,  either  above  them,  or  who  being  below  them,  may  give  ac- 
cession and  furtherance  to  their  ends  of  enrichment,  advancement, 
or  popularity.  Men  who  are  set  on  these  things,  forge  necessities 
to  themselves,  and  make  vain  things  as  necessary  food  and  rai- 
ment, resolving  that  they  will  have  them,  or  fall  in  the  chase, 
being  wilfully  and  unavoidably  bent  on  them.  They  that  will  be 
rich,  says  the  Apostle  (1  Tim.  vi.  9,)  who  are  resolved  on  it  upon 
any  terms,  meet  with  terms  hard  enough, — they  fall  into  tempta- 
tion, and  a  snare,  and  into  many  foolish  and  hurtful  lusts,  which 
drown  men  in  destruction  and  perdition.  Drown  them  :  there  is 
no  recovering,  but  still  they  are  plunged  deeper  and  deeper. 
Foolish  lusts;  unreasonable,  childish  desires ;  after  one  bargain, 
such  another,  and  after  one  sin,  another  to  make  even,  and  some- 
what then  to  keep  that  whole,  and  so  on  without  end.  If  their 
hearts  are  set  upon  purchase  and  land,  still  some  house  or  neigh- 
bor-field, some  Nabottis  vineyard  is  in  their  eyes,  and  all  the  rest 
is  nothing  without  that,  which  discovers  the  madness  of  this  hu- 
mor, this  dropsy-thirst. 

And  this  is  the  first  thing,  indeed,  to  be  looked  to,  that  our  de- 
sires and  cares  be  brought  to  a  due  compass.  And  what  would 
we  have  ?  Think  we  that  contentment  lies  in  so  much,  and  no 
less  ?  When  that  is  attained,  it  shall  appear  as  far  off  as  before. 
When  children  are  at  the  foot  of  a  high  hill,  they  think  it  reaches 
the  heavens,  and  yet,  if  they  were  there,  they  would  find  them- 
selves as  far  off  as  before,  or  at  least  not  sensibly  nearer.  Men 
think,  Oh,  had  I  this,  I  were  well ;  and  when  it  is  reached,  it  is 
but  an  advanced  standing  from  which  to  look  higher,  and  spy  out 
for  some  other  thing. 

We  are  indeed  children  in  this,  to  think  the  good  of  our  estate 
lies  in  the  greatness,  and  not  in  the  fitness  of  it  for  us.  He  were 
a  fool  that  would  have  his  clothes  so,  and  think  the  bigger  and 
longer  they  were,  they  would  please  him  the  better.  And  certain- 
ly, as  in  apparel,  so  in  place  and  estate,  and  all  outward  things, 
their  good  lies  not  in  their  greatness,  but  in  their  fitness  for  us. 
Our  Saviohr  tells  us,  expressly,  that  man's  life  consisteth  not  in  the 
abundance  of  the  things  he  possesseth.  Luke  xii.  13.  Think 
you  that  great  and  rich  persons  live  more  content  1  Believe  it 
not.  If  they  will  deal  freely,  they  can  tell  you  the  contrary  ;  that 
there  is  nothing  but  a  shew  in  them,  and  that  great  estates  and 
places  have  great  grief  and  cares  attending  them,  as  shadows  are 
proportioned  to  their  bodies.  And  if  they  have  no  real  crosses, 
luxury  frames  troubles  to  itself;  like  a  variety  of  dishes  corrupt- 


COMMENTARY    ON    PETER.  307 

ing  the  stomach,  and  causing  variety  of  diseases.  And  instead 
of  need,  they  have  fantastic  vain  discontents  that  will  trouble  men 
as  much  as  greater,  be  it  but  this  hawk  flies  not  well,  or  that 
dog  runs  not  well,  to  men  whose  hearts  are  in  those  games. 

So  then,  I  say,  this  is  first  to  be  regulated  :  all  childish,  vain, 
needless  cares  are  to  be  discharged,  and,  as  being  unfit  to  cast  on 
thy  God,  are  to  be  quite  cast  out  of  thy  heart.  Entertain  no  care 
at  all  but  such  as  thou  mayst  put  into  God's  hands,  and  make  His 
on  thy  behalf;  such  as  He  will  take  off  thy  hand,  and  undertake 
for  thee. 

All  needful  lawful  care,  and  that  only,  will  He  receive.  So 
then,  rid  thyself  quite  of  all  that  thou  canst  not  take  this  course 
with,  and  then,  without  scruple,  take  confidently  this  course 
with  all  the  rest.  Seek  a  well-regulated,  sober  spirit.  In  the 
things  of  this  life,  be  content  with  food  and  raiment;  not  delicates, 
but  food;  not  ornament,  but  raiment ;  and  conclude,  that  what 
thy  Father  carves  to  thee  is  best  for  thee,  the  fittest  measure,  for 
He  knows  it,  and  loves  thee  wisely.  This  course  our  Saviour 
would  have  thee  take,  Matt.  vi.  31  ;  first,  to  cut  off  superfluous 
care,  then,  to  turn  over  on  thy  God  the  care  of  what  is  necessary. 
He  will  look  to  that,  thou  hast  Him  engaged  ;  and  He  can  and 
will  give  thee  beyond  that,  if  He  sees  it  fit. 

Only,  this  is  required  of  thee,  to  refer  the  matter  to  His  discre- 
tion entirely.  Now,  in  thy  thus  well-regulated  affairs  and  desires, 
there  is  a  diligent  care  and  study  of  thy  duty  ;  this  He  lays  on 
thee.  There  is  a  care  of  support  in  the  work,  and  of  the  success 
of  it;  this  thou  oughtest  to  lay  on  Him.  Arid  so,  indeed,  all  the 
care  is  turned  off  from  thee  upon  Him,  even  that  of  duty,  which 
from  Him  lies  on  us.  We  offer  our  service,  but  for  skill  and 
strength  to  discharge  it,  that  care  we  lay  on  Him,  and  He  allows 
us  to  do  so;  and  then,  for  the  event  and  success,  with  that  we 
trust  Him  entirely.  And  this  is  the  way  to  walk  contentedly  and 
cheerfulfy  homewards,  leaning  and  resting  all  the  way  on  Him, 
who  is  both  our  guide  and  our  strength,  who  hath  us  and  all  our 
good  in  His  gracious  hand.  Much  zeal  for  Him,  and  desire  of 
His  glory,  minding  our  duty  in  relation  to  that,  is  the  thinij  He 
requires,  and  while  we  are  bending  our  whole  care  to  that,  He 
undertakes  the  care  of  us  and  our  condition  :  as  that  king  said  to 
his  favorite,  when  persuading  him  to  fidelity  and  diligence  in  his 
state  trust,  "  Do  my  affairs,  and  I  will  do  yours."  Such  a  word 
directly  hath  St.  Chrysostom  :  If  thou  have  a  concern  for  the 
things  that  are  God's,  He  will  also  be  careful  with  thee  and  thine. 

The  care  of  duty  thus  carried,  is  sweet  and  light,  doth  not  cut 
and  divide  the  mind  ;  it  is  united  and  gathered  in  God,  and  rests 
there,  and  walks  in  His  hand  all  the  way.  He  bears  the  weight 
of  all  our  works,  and  works  them  in  us,  and  for  us  ;  and  therein 
lies  our  peace,  that  He  ordains  for  us.  Isa.  xxvi.  12.  If  thou. 


308  LEIGHTON'S  SELECT  WORKS. 

wouldst  shake  off  the  yoke  of  obedience,  thou  art  likewise  to  be 
shaken  off  thyself;  but  if,  in  humble  diligence  in  the  ways  of  God, 
thou  walk  on  in  His  strength, 'there  is  nothing  that  concerns  thee 
and  thy  work,  but  He  will  take  the  charge  and  care  of,  thyself 
and  all  thine  interests.  Art  thou  troubled  with  fears,  enemies, 
and  snares?  Untrouble  thyself  of  that,  for  He  is  with  thee.  He 
hath  promised  to  lead  thee  in  a  straight  and  safe  path,  Psal.  xxvii. 
11  ;  and  to  rebuke  all  thine  enemies,  to  subdue  thine  iniquities 
for  thee,  Micah  vii.  19  ;  and  to  fight  against  those  that  fight 
against  thee,  Psal.  xxxv.  1.  No  weapon  formed  against  thee  shall 
prosper ,  Isa.  liv.  17 ;  yea,  when  thou  passest  through  the  water, 
and  through  the  fire,  He  will  be  with  thee,  Isa.  xliii.  2.  Doth  thine 
own  weakness  discourage  thee?  Hath  He  not  engaged  for  that 
too?  So  lay  over  that  care  upon  Him.  Hath  He  not  spoken  of 
strengthening  the  weak  hands  and  feeble  knees,  and  said,  that  the 
lame  shall  leap  as  an  hart  ?  Isa.  xxxv.  3,  6.  And  though  there 
is  nothing  in  thyself  but  unrighteousness  and  weakness,  yet  there 
is  in  Him  for  thee,  righteousness  and  strength,  Isa.  xlv.  24, — 
righteousness,  to  express  the  abundance  of  righteousness.  When 
thou  art  ready  to  faint,  a  look  to  Him  will  revive  thee  ;  a  believing 
look  draws  in  of  His  strength  to  thy  soul,  and  renews  it.  Isa.  xl. 
29.  And  know,  the  more  tender  and  weak  thou  art,  the  more 
tender  He  is  over  thee,  and  the  more  strong  will  He  be  in  thee. 
He  feeds  His  fiock  like  a  shepherd,  and  the  weakest  He  is  the 
most  careful  of :  they  are  carried  in  His  arms  and  His  bosom, 
Isa.  xl.  II,  and  it  is  easy  for  the  feeblest  to  go  so. 

And  as  for  the  issue  and  success  of  thy  way,  let  not  that  trouble 
thee  at  all :  that  is  the  care  He  would  have  thee  wholly  disburden 
-thyself  of,  and  lay  entirely  upon  Him.  Do  not  vex  thyself  with 
thinking,  how  will  this  and  that  be,  what  if  this  and  the  other  fall 
out.  That  is  His  part  wholly,  and  if  thou  meddle  with  it,  thou  at 
once  displeasest  Him,  and  disquietest  thyself.  This  sin  carries 
the  punishment  of  it  close  tied  to  it.  If  thou  wilt  be  struggling 
with  that  which  belongs  not  to  thee,  and  poising  at  that  burden 
that  is  not  thine,  what  wonder,  yea,  I  may  say,  what  pity  if  thou 
fall  under  it?  Art  thou  not  well  served?  Is  it  not  just,  that  if 
thou  wilt  do  for  thyself,  and  bear  for  thyself,  what  thy  Lord  calls 
for  to  bear  for  thee,  thou  shouldst  feel  the  weight  of  it  to  thy  cost? 

But  what  is  the  way  of  this  devolving  of  my  burden  ?  There 
is  a  faculty  in  it  that  all  persons  have  not :  though  they  would  do 
thus  with  it,  they  cannot ;  it  lies  on  them,  and  they  are  not  able 
to  cast  it  on  God.  The  way  is,  doubtless,  by  praying  and  believ- 
ing :  these  are  the  hands  by  which  the  soul  can  turn  over  to  God 
what  itself  cannot  bear:  all  cares,  the  whole  bundle,  is  most  dex- 
terously transferred  thus.  Be  careful  in  nothing :  Phil.  iv.  6.  A 
great  word  !  Oh,  but  how  shall  it  be  ?  Why  thus,  says  he,  In  all 
things  make  your  requests  known  unto  God,  and  in  a  confident 


COMMENTARY    ON    PETER.  309 

cheerful  way,  supplication  mixed  with  thanksgiving ;  so  shall  it 
be  the  more  lively  and  active  to  carry  forth,  and  carry  up  thy 
cares,  and  discharge  thee  of  them,  and  lay  them  on  God.  What 
soever  it  is  that  presses  thee,  go  tell  thy  Father  ;  put  over  the 
matter  into  His  hand,  and  so  thou  shalt  be  freed  from  that  dividing, 
perplexing  care,  that  the  world  is  full  of. 

No  more,  but  when  thou  art  either  to  do  or  suffer  any  thing, 
when  thou  art  about  any  purpose  or  business,  go  tell  God  of  it, 
and  acquaint  Him  with  it ;  yea,  burden  Him  with  it,  and  thou 
hast  done  for  matter  of  caring  ;  no  more  care,  but  quiet,  sweet 
diligence  in  thy  duty,  and  dependence  on  Him  for  the  carriage  of 
thy  matters.  And  in  this  prayer,  Faith  acts  :  it  is  a  believing  re- 
questing. Ask  in  faith,  not  doubting,  Jam.  i.  6.  So  thou  rollest 
over  all  on  Him  ;  that  is  the  very  proper  working  of  faith,  the 
carrying  the  soul,  and  all  its  desires,  out  of  itself  unto  God,  as  ex- 
pressed Psal.  xxxvi.  5:  Rollover  on  God, — make  one  bundle  of  all ; 
roll  thy  cares,  and  thyself  with  them,  as  one  burden,  all  on  thy  God. 

Now  Faith,  to  do  this,  stays  itself  on  the  promise.  It  cannot 
move  but  on  firm  ground,  and  the  promises  are  its  ground  ;  and 
for  this  end  is  this  added,  He  carethfor  thee,. 

This  must  be  established  in  the  heart.  1.  The  firm  belief  of 
the  Divine  Providence,  that  all  things  are  managed  and  ruled  by 
it,  and  that  in  the  highest  power  and  wisdom  ;  that  there  is  no 
breaking  of  His  purposes,  nor  resisting  of  His  power.  The 
counsel  of  the  Lord  standeth  for  ever,  and  the  thoughts  of  His 
heart  to  all  generations.  Psal.  xxxiii.  11.  2.  The  belief  of  His 
gracious  Providence  to  his  own  people,  that  He  orders  all  for 
their  true  advantage,  and  makes  all  Different  lines  and  ways  con- 
centre in  their  highest  good  ;  all  to  meet  in  that,  how  opposite 
soever  in  appearance.  See  Rom.  viii.  28.  3.'  A  particular  confi- 
dence of  His  good-will  towards  thee,  and  undertaking  for  thee. 
Now,  if  this  be  the  question,  the  promise  resolves  thee  :  trust 
Him,  and  He  takes  on  the  trust,  and  there  is  no  other  condition  ; 
cast  on  Him  thy, care,  and  He  takes  it  on,  He  cares  for  thee. 
His  royal  word  is  engaged  not  to  give  thee  the  slrp,  if  thou  do 
really  lay  it  upon  him.  Cast  thy  burden  upon  the  Lord,  Psal.  Iv. 
22  ; — hand  it  over,  heave  it  upon  Him, — and  He  shall  sustain  thee; 
shall  bear  both,  if  thou  trust  him  with  both,  both  thee  and  thy 
burden  :  He  shall  never  suffer  the  righteous  to  be  moved. 

Inf.  1.  The  children  of  God  have  the  only  sweet  life.  The 
world  thinks  not  so,  rather  looks  on  them  as  poor,  discontented, 
lowering  creatures  ;  but  it  sees  not  what  an  uncaring,  truly  secure 
life  they  are  called  to.  While  others  are  turmoiling  and  wrestling, 
each  with  his  projects  and  burdens  for  himself,  and  are  at  length 
crushed  and  sinking  under  them,  (for  that  is  the  end  of  all  that 
do  for  themselves,)  the  child  of  God  gees  free  from  the  pressure 
of  all  that  concerns  him,  it  being  laid  over  on  his  God.  If  he  use 


310 

his  advantage,  he  is  not  racked  with  musings,  Oh  !  what  will 
become  of  this  and  that ;  but  goes  on  in  the  strength  of  his  God 
as  he  may,  offers  up  poor,  but  sincere  endeavors  to  God,  and  is 
sure  of  one  thing,  that  all  shall  be  well.  He  lays  his  affairs  and 
himself  on  God,  and  so  hath  no  pressing  care  ;  no  care  but  the 
care  of  love,  how  to  please,  how  to  honor  his  Lord.  And  in  this, 
too,  he  depends  on  Him,  both  for  skill  and  strength  ;  and  touching 
the  success  of  things,  he  leaves  that  as  none  of  his  to  be  burdened 
with,  casts  it  on  God,  and  since  he  careth  for  it,  they  need  not 
both  care,  His  care  alone  is  sufficient.  Hence  springs  peace, 
inconceivable  peace.  Be  careful  for  nothing,  but  in  every  thing , 
by  prayer  and  supplication,  with  thanksgiving,  let  your  requests 
be  made  known  unto  God.  And  the  peace  of  God,  which  passeth 
all  understanding,  shall  keep  your  hearts  and  minds,  through 
Jesus  Christ.  Phil.  iv.  6,  7. 

Inf.  2.  But  truly,  the  godly  are  much  wanting  to  themselves, 
by  not  improving  this  their  privilege.  They  too  often  forget  this 
their  sweet  way,  and  fret  themselves  to  no  purpose  ;  they  wrestle 
with  their  burdens  themselves,  and  do  not  entirely  and  freely  roll 
them  over  on  God.  They  are  surcharged  with  them,  and  He  calls 
for  them,  and  yet  they  will  not  give  them  Him,  They  think  to 
spare  Him,  but  indeed,  in  this,  they  disobey,  and  dishonor,  and 
so  grieve  Him;  and  they  find  the  grief  return  on  themselves,  and 
yet  cannot  learn  to  be  wise. 

Why  deal  we  thus  with  our  God  and  with  our  souls,  grieving 
both  at  once  ?  Let  it  never  be,  that  for  any  outward  thing  thou 
perplex  thyself,  and  ravel  thy  thoughts,  as  in  thickets,  with  the 
cares  of  this  life.  Oh,  hov^  unsuitable  are  these  to  a  child  of 
God,  for  whom  a  life  so  far  more  excellent  is  provided  ?  Hath 
He  prepared  a  kingdom  for  thee,  and  will  He  not  bestow  thy 
charges  in  the  way  to  it?  Think  it  not :  He  knoweth  you  have 
need  of  these  things.  Matt.  vi.  32.  Seek  not  vain  things  nor 
great  things  :  for  these,  it  is  likely,  are  not  fit  for  thee  ;  but  seek 
what  is  needful  and  convenient  in  His  judgment,  and  refer  thyself 
to  that. 

Then,  as  for  thy  spiritual  estate,  lay  over  upon  God  the  care  of 
that  too.  Be  not  so  much  in  thorny  questionings,  doubting  and 
disputing  at  every  step,  O^,  is  this  accepted,  and  that  accepted, 
and,  So  much  deadness !  &/c.  ;  but  apply  thyself  more  simply  to 
thy  duty.  Lamely  as  it  may  be,  halt  on,  and  believe  that  He  is 
gracious  and  pities  thee,  and  lay  the  care  of  bringing  thee  through 
upon  Him.  Lie  not  complaining  and  arguing,  but  up  and  be 
doing,  and  the  Lord  shall  be  with  thee.  1  Chron.  xxii.  16.  I  am 
persuaded  that  many  a  soal  that  hath  some  truth  of  grace,  falls 
much  behind  in  the  progress,  by  this  accustomed  way  of  endless 
questionings.  Men  can  scarcely  be  brought  to  examine  and  sus- 
pect their  own  condition,  being  carnally  secure,  and  satisfied  that 


COMMENTARY    ON   PETER.  311 

all  is  well ;  but  then,  when  once  they  awaken  and  set  to  this,  they 
are  ready  to  entangle  themselves  in  it,  and  neglect  their  way,  by 
poring  on  their  condition.  They  will  not  set  cheerfully  to  any 
thing,  because  they  want  assurances  and  height  of  joy  ;  and  this 
course  they  take  is  the  way  to  want  it  still.  Walking  humbly 
and  sincerely,  and  offering  at  thy  duty,  and  waiting  on  the  Lord, 
is  certainly  the  better  way,  and  nearer  that  very  purpose  of  thine  ; 
for  He  meeteth  him  that  rejoiceth  and  workcth  righteousness,  those 
thai  remember  Him  in  His  ways,  Isa.  Ixiv.  5.  One  thing  the 
Christian  should  endeavour  to  obtain,  firm  belief  for  the  Church: 
all  the  care  of  that  must  be  cast  on  God,  that  He  mil  beautify 
Ziorij  and  perform  all  His  word  to  her.  And  then  think,  Do  I 
trust  Him  for  the  whole  Church,  and  the  great  affairs  concerning 
it,  and  shall  I  doubt  Him  for  myself,  or  any  thing  that  concerns 
me?  Do  I  confide  in  Him  for  the  steering  and  guidance  of  the 
whole  ship,  and  shall  I  be  peevishly  doubting  and  distrusting 
about  my  pack  in  it? 

Again,  when  in  addition  to  the  present  and  the  past,  thou 
callest  in  after  evils  by  advance,  and  art  still  revolving  the  dan- 
gers before,  and  thy  weakness.  It  is  good,  indeed,  to  entertain 
by  these,  holy  fears  and  self-distrust ;  but  by  that,  be  driven  in  to 
trust  on  Him  who  undertakes  for  thee,  on  Him  in  whom  thy 
strength  lies,  and  be  as  sure  and  confident  in  Him,  as  thou  art, 
and  justly  art,  distrustful  of  thyself. 

Further,  learn  to  proscribe  nothing.  Study  entire  resignation, 
for  that  is  thy  great  duty  and  thy  peace  ;  that  gives  up  all  into  the 
hand  of  thy  Lord,  and  can  it  be  in  a  better  hand  ?  First,  refer 
the  carving  of  outward  things  to  Him,  heartily  and  fully.  Then, 
stay  not  there,  but.  go  higher.  If  we  have  renounced  the  comforts 
of  this  world  for  God,  let  us  add  this,  renounce  even  spiritual 
comforts  for  Him  too.  Put  all  in  His  will :  If  I  be  in  light,  blessed 
be  Thou  ;  and  if  in  darkness,  even  then,  blessed  be  Thou  too.  As 
He  saith  of  earthly  treasures,  Gold  is  mine,  and  silver  is  mine, — 
(and  this  may  satisfy  a  Christian  in  those  two,  to  desire  no  more 
of  them  than  his  Father  sees  fit  to  give,  knowing  that  He,  having 
all  the  mines  and  treasures  of  the  world  at  His  command,  would 
not  pinch  and  hold  short  His  children,  if  it  were  good  for  them  to 
have  more  ;)  even  thus  it  is  in  respect  to  the  other,  the  true 
riches:  Is  not  the  Spirit  mine,  may  God  say,  and  all  comforts 
mine?  I  have  them  to  bestow,  and  enough  of  them.  And  ought 
not  this  to  allay  thy  afflicting  care,  and  to  quiet  thy  repinings,  and 
establish  thy  heart,  in  referring  it  to  His  disposal,  as  touching  thy 
comforts  and  supplies?  The  whole  golden  mines  of  all  spiritual 
comfort  and  good  are  His,  and  the  Spirit  itself.  Then,  will  He 
not  furnish  what  is  fit  for  thee,  if  thou  humbly  attend  on  Him, 
and  lay  the  care  of  providing  for  thee  upon  His  wisdom  and  love? 
This  were  the  sure  way  to  honor  Him  with  what  we  have,  and 


312 

to  obtain  much  of  what  we  have  not ;  for  certainly  He  deals  best 
with  those  that  do  most  absolutely  refer  all  to  Him. 

Be  sober,  be  vigilant. 

The  children  of  God,  if  they  rightly  take  their  Father's  mind, 
are  always  disburdened  of  perplexing  carefulness,  but  never  ex- 
empted from  diligent  watchfulness.  Thus  we  find  here,  they  are 
allowed,  yea,  enjoined,  to  cast  all  their  care  upon  their  wise  and 
loving  Father,  and  are  secured  by  His  care.  He  takes  it  well 
that  they  lay  all  over  on  Him,  yea,  He  takes  it  not  well  when  they 
forbear  Him,  and  burden  themselves.  He  hath  provided  a  sweet 
quiet  life  for  them,  could  they  improve  and  use  it ;  a  calm  and 
firm  condition  in  all  the  storms  and  troubles  that  are  about  them ; 
however  things  go,  to  find  content,  and  be  careful  for  nothing. 

Now,  upon  this,  a  cainal  heart  would  imagine  straight,  accord- 
ing to  its  sense  and  inclination, — as  it  desires  to  have  it,  so  would 
it  dream  that  it  is, — that  then,  a  man  devolving  his  care  on  God, 
may  give  up  all  watch  and  ward,  and  needs  not  apply  himself  to 
any  kind  of  duty.  But  this  is  the  ignorant  and  perverse  mistake, 
the  reasonless  reasoning  of  the  flesh.  You  see  these  are  here 
joined,  not  only  as  agreeable,  but  indeed  inseparable :  Cast  al 
your  care  on  Him,  for  He  carethfor  you,  and  withal,  Be  sober 
be  vigilant. 

And  this  is  the  Scripture  logic.  It  is  He  that  worketh  in  you  to 
will  and  to  do.  Phil.  ii.  13. — Then,  would  you  possibly  think,  I 
need  not  work  at  all,  or,  if  I  do,  it  may  be  very  easily  and  securely 
No  : — therefore,  says  the  Apostle,  because  He  worketh  in  you  to 
will  and  to  do,  work  out  your  salvation,  yea,  and  do  it  with  fear 
and  trembling ;  work  you  in  humble  obedience  to  His  command 
and  in  dependence  on  Him  who  worketh  all  in  you. 

Thus,  here.     Cast  your  care  on  Him,  not  that  you  may  be  the 
more  free  to  take  your  own  pleasure  and  slothful  ease,  but,  on  the 
contrary,   that  you   may   be  the   more   active  and  apt  to  watch 
being  freed  from  the  burden  of  vexing  carefulness,   which  woulc 
press  and  incumber  you,  you  are  the  more  nimble,  as  one  eased  o 
a  load,  to  walk,  and  work,  and   watch   as   becomes   a  Christian 
And  for  this  very  purpose  is  that  burden  taken  off  from  you,  that 
you  may  be  more  able  and  disposed  for  every  duty  that  is  laic 
upon  you. 

Observe  these  two  as  connected,  and  thence  gather,  First, 
There  is  no  right  believing  without  diligence  and  watchfulness 
joined  with  it.  That  slothful  reliance  of  most  souls  on  blinc 
thoughts  of  mercy  will  undo  them  :  their  faith  is  a  dead  faith, 
and  a  deadly  faith  ;  they  are  perishing  and  will  not  consider  it* 
Such  persons  do  not  duly  cast  their  care  on  God  for  their  souls, 
for  indeed  they  have  no  such  care.  Secondly,  There  is  no  right 
diligence  without  believing. 


COMMENTARY    ON    PETER.  313 

There  is,  as  in  other  affairs,  so,  even  in  spiritual  things,  an 
anxious  perplexing  care,  which  is  a  distemper  and  disturbance  to 
the  soul  :  it  seems  to  have  a  heat  of  zeal  and  affection  in  it,  but 
is,  indeed,  not  the  natural  right  heat  that  is  healthful,  and  enables 
for  action,  but  a  diseased,  feverish  heat,  that  puts  all  out  of  frame, 
and  unfits  for  duty.  It  seems  to  stir  and  further,  but  indeed  it 
hinders,  and  does  not  hasten  us,  but  so  as  to  make  us  stumble :  as 
if  there  was  one  behind  a  man,  driving  and  thrusting  him  forward, 
and  not  suffering  him  to  set  and  order  his  steps  in  his  course,  this 
were  the  ready  way,  instead  of  advancing  him,  to  weary  him,  and 
possibly  give  him  a  fall. 

Such  is  the  distrustful  care  that  many  have  in  their  spiritual 
course  :  they  raise  a  hundred  questions  about  the  way  of  their 
performances,  and  their  acceptance,  and  their  estate,  and  the 
issue  of  their  endeavors.  Indeed,  we  should  endeavor  to  do  all 
by  our  rule,  and  to  walk  exactly,  and  examine  our  ways;  espe- 
cially in  holy  things,  to  seek  some  insight  and  faculty  in  their 
performance,  suiting  their  nature  and  end,  and  His  greatness  and 
purity  whom  we  worship.  This  should  be  minded  diligently,  and 
yet  calmly  and  composedly  ;  for  diffident  doublings  do  retard  and 
disorder  all.  But  quiet  stayedness  of  heart  on  God,  dependence 
on  Him,  on  His  strength  for  performance,  and  His  free  love  in 
Christ  for  acceptance,  this  makes  the  work  go  kindly  and  sweetly 
on,  makes  it  pleasing  to  God,  and  refreshing  to  thy  soul. 

Inf.  Certainly,  thou  art  a  vexation  to  thyself,  and  displeasest 
thy  Lord,  when  thou  art  questioning  whether  thou  shalt  go  on  or 
not,  from  finding  in  thy  service  so  much  deadness  and  hardness; 
thinking,  therefore,  that  it  were  as  good  to  do  nothing,  that  thou 
dost  but  dishonor  Him  in  all.  Now,  thou  considerest  not,  that 
in  these  very  thoughts  thou  dost  more  wrong  and  dishonor  Him 
than  in  thy  worst  services  ;  for  thou  callest  in  question  His  lenity 
and  goodness,  takest  Him  for  a  rigorous  exactor,  yea,  representest 
Him  to  thyself  as  a  hard  master,  who  is  the  most  gentle  and 
gracious  of  all  masters.  Do  not  use  Him  so.  Indeed,  thou 
oughtest  to  take  heed  to  tJiyfoot,  to  see  how  thy  heart  is  affected 
in  His  worship.  Keep  and  watch  it  as  thou  canst,  but  in  doing 
so,  or  in  endeavoring  to  do,  however  thou  find  it,  do  not  think 
He  will  use  rigors  with  thee ;  but  the  more  thou  observest  thine 
own  miscarriages  towards  Him,  the  less  severely  will  He  observe 
them.  To  think  otherwise,  to  fret  and  repine  that  thy  heart  is 
not  to  His  mind,  nor  indeed  to  thine  own,  to  go  on  in  a  discon- 
tented impatience,  this  is  certainly  not  the  commanded  watchful* 
ness,  but  that  forbidden  carefulness. 

Be  Sober.]     This  we  have   formerly  spoken  of,   the   Apostle 

having  formerly  exhorted  to  it  once  and  again  in  this  Epistle.     It 

were  easy  to  entertain  men's  minds   with   new  discourse,  if  our 

task  were  rather  to  please  than  to  profit ;  for  there  be  many  things 

27 


314  LEIGHTON'S  SELECT  WORKS. 

which,  with  little  labor,  might  be  brought  forth  as  new  and 
strange  to  ordinary  hearers.  But  there  be  a  few  things  which 
chiefly  concern  us  to  know  and  practise,  and  these  are  to  be  more 
frequently  represented  and  pressed.  This  Apostle,  and  other 
inspired  writers,  drew  from  too  full  a  spring  to  be  ebb  of  matter  ; 
but  they  rather  chose  profitable  iterations,  than  unprofitable  varie- 
ty ;  and  so  ought  we. 

This  Sobriety  is  not  only  temperance  in  meat  and  drink,  but  in 
all  things  that  concern  the  flesh.  Even  that  of  diet  is,  though 
not  all,  yet  a  very  considerable  part  of  it ;  and  this  not  only  hath 
implied  in  it,  that  one  exceed  not  in  the  quantity  or  quality,  but 
even  requires  a  regulating  of  ourselves  in  the  manner  of  using  our 
repast ;  that  as  we  are  not  to  make  careful  and  studious  provision, 
or  to  take  up  our  thoughts  how  to  please  our  palate,  so,  even  in 
the  use  of  sober,  mean  diet,  we  endeavor  the  mortifying  of  our 
flesh,  riot  to  eat  and  drink  merely  to  please  ourselves,  or  to  satisfy 
our  natural  desire,  but  for  God  ;  even  to  propound  this  in  our  sitting 
down  to  it,  in  obedience  to  Him ;  to  use  these  helps  of  life,  and 
the  life  itself,  to  be  spent  in  His  obedience,  and  in  endeavoring 
to  advance  His  glory. 

It  is  a  most  shameful  idol,  a  dunghill-god  indeed,  to  serve  the 
belly,  and  to  delight  in  feastings,  or  in  our  ordinary  repast,  laying 
the  reins  loose  on  our  appetite  to  take  its  own  career.  And  yet, 
in  this,  men  most  commonly  offend,  even  persons  that  are  not 
notably  intemperate,  neither  gluttonous  nor  drunken,  and  yet,  I 
say,  have  not  that  holy,  retained,  bridled  way  of  using  their 
repast,  with  an  eye  upon  a  higher  end. 

But  this  Sobriety,  in  its  ample  sense,  binds  not  only  that  sense 
of  lust,  but  all  the  rest  in  the  use  of  their  several  delights,  yea, 
and  in  the  whole  man,  all  the  affections  of  the  soul,  in  relation  to 
this  world,  and  the  things  of  it :  we  are  to  be  in  it  as  weaned  from 
it,«  and  raised  above  it  in  the  bent  of  our  minds ;  to  use  it  as  if 
we  used  it  not.  1  Cor.  vii.  31. 

This  we  speak  and  hear  of,  but  do  not  apply  ourselves  really  to 
this  rule.  Each  hath  some  trifle  or  earthly  vanity,  one  or  more, 
but  especially  some  choice  one,  that  he  cannot  be  taken  off  from  ; 
as  children  readily  have  some  toy  that  they  set  more  by  than  the 
rest.  We  have  childish  hearts  cleaving  to  vanity  ;  one  hankering 
after  some  preferment,  another  after  some  estate,  lands,  or  houses, 
or  money.  And  we  are  drunk  in  the  pursuit  of  these,  so  that 
when  our  hearts  should  be  fixed  on  Divine  exercises,  they  cannot 
stand,  but  reel  to  and  fro,  or  stumble  down  and  fall  asleep,  roving 
after  those  thoughts  of  that  which  we  affect,  staggering  ever  and 
anon,  or  else,  so  plunged  in  them  all  the  time,  that  we  are  as 
asleep  in  them. 

Therefore,  these  two  are  here,  and  ordinarily,  joined,  Be  sober 
and  watchful  Glutting  ourselves  either  with  the  delights,  or 


COMMENTARY    ON    PETER.  315 

with  the  desires  and  cares  of  earth,  makes  us  sleepy  :  the  fumes 
that  arise  from  them  surcharge  us,  and  cast  us  into  a  deep  sleep, 
— a  secure  unminding  of  God  and  of  ourselves,  the  interest  of  our 
immortal  souls. 

The  pleasures  of  sense  are  too  gross  for  the  Divine  soul. 
Divine,  I  call  it,  for  so  by  original  it  is  ;  but  we  abase  it,  and  make 
it  flesh  by  those  gross  earthly  things,  and  make  it  unfit  to  rise 
heavenwards.  As  insobriety,  intemperance  in  diet,  prejudices, 
the  very  natural  spirits,  making  them  dull,  clogs  their  passage, 
and  makes  them  move  as  a  coach  in  a  miry  way,  thus  doth  all  in- 
ordinate use  and  love  of  inferior  things  :  it  makes  the  soul  of  a 
low,  heavy  constitution,  so  that  it  cannot  move  freely  in  any  thing 
that  is  spiritual.  Yea,  where  there  is  some  truth  of  grace,  yet  it 
is  obstrucled  and  dulled  by  taking  in  too  much  of  the  world,  and 
feeding  on  it ;  which  is  no  more  proper  for  the  finest  part  of  the 
man,  for  the  soul,  than  the  coarse  ploughman's  diet  is  for  delicate, 
tender  bodies  of  higher  breeding  ;  yea,  the  disproportion  is  far 
greater. 

If,  then,  you  would  have  free  spirits  for  spiritual  things,  keep 
them  at  a  spare  diet  in  all  things  temporal.  Let  not  out  your 
hearts  to  any  thing  here  below.  Learn  to  delight  in  God,  and 
seek  to  taste  of  His  transcendent  sweetness :  that  will  perfectly 
disrelish  all  lower  delights.  So  your  sobriety  in  abstaining  from 
them  shall  be  still  further  recompensed  with  more  enjoyment  of 
God,  and  you  shall  not  lose  pleasure  by  denying  yourself  the 
pleasures  of  earth,  but  shall  change  them  for  those  that  are  un- 
speakably better  and  purer  in  their  stead.  He  shall  communicate 
Himself  unto  you,  the  light  of  whose  countenance  feeds  and  satis- 
fies the  glorified  spirits  that  are  about  His  throne. 

Be  vigilant.']  This  watchfulness,  joined  with  sobriety,  extends 
to  all  the  estates  and  ways  of  a  Christian,  being  surrounded  with 
hazards  and  snares.  He  that  despiseth  His  way  shall  die,  says 
Solomon,  Prov.  xix.  16.  The  most  do  thus  walk  atiandom  :  they 
give  attendance  on  public  worship,  and  have  some  customary  way 
of  private  prayer,  but  do  not  further  regard  how  they  walk,  what 
is  their  carriage  all  the  day  long,  what  they  speak,  how  they  are 
in  company,  and  how  alone,  which  way  their  hearts  go  early  and 
late,  what  it  is  that  steals  away  most  of  their  affection  from  God. 

Oh,  my  beloved,  did  we  know  our  continual  danger,  it  would 
shake  us  out  of  this  miserable  dead  security  that  possesses  us. 
We  think  not  on  it,  but  there  are  snares  laid  for  us  all  the  way, 
in  every  path  we  walk  in,  and  every  step  of  it ;  in  our  meat  and 
drink  ;  in  our  calling  and  labor  ;  in  our  house  at  home  ;  in  our 
journeying  abroad  ;  yea,  even  in  God's  house,  and  in  our  spiritual 
exercises,  both  there  and  in  private.  Knew  we,  or  at  least,  con- 
sidered we  this,  we  should  choose  our  steps  more  exactly,  and 
look  to  our  ways,  to  our  words,  to  our  thoughts,  which  truly, 


3116  LEIGHTON'S  SELECT  WORKS. 

whatsoever  noise  we  make,  we  really  do  not.  Ponder  the  path  of 
thy  feet,  says  Solomon  ;  and  before  that,  Let  thine  eyes  look  right 
on,  and  let  thine  'eyelids  look  straight  before  t/iee.  And  further, 
Put  away  afroward  mouth,  and  perverse  lips  put  far  from  thee. 
But,  first  of  all,  as  the  main  reason  and  spring  of  all,  Keep  thy 
heart  with  all  diligence,  or  above  all  keeping,  for  out  of  it  are  the 
issues  of  life.  Prov.  iv.  23 — 26. 

Because  your  adversary  the  devil,  as  a  roaring  lion,  walketh  about,  seeking 
whom  he  may  de\our. 

An  alarm  to  watchfulness  is  here  given,  from  the  watchfulness 
of  our  grand  Adversary.  There  be  other  two  usually  ranked  with 
him,  as  the  leading  enemies  of  our  souls,  the  World  and  our  own 
flesh ;  but  here,  he  is  expressly  named,  who  commands  in  chief, 
and  orders  and  manages  the  war,  using  the  service  of  the  other 
two  against  us,  as  prime  officers,  under  which  most  of  the  forces 
of  particular  temptations  are  ranked.  Some  others  there  be  which 
he  immediately  commands  and  leads  on  himself,  a -regiment  of  his 
own,  some  spiritual  temptations. 

And  we  have  need  to  be  put  in  mind  of  the  hostility  and  prac- 
tices of  Satan  against  us ;  for  if  the  most  were  put  to  it,  they 
would  be  forced  to  confess  that  they  very  seldom  think  on  their 
spiritual  danger  from  this  hand.  As  we  keep  loose  guard  against 
the  allurements  of  the  world,  and  of  our  own  corruption,  so  we 
watch  not  against  the  .devices  of  Satan,  but  go  on  by  guess,  and 
suspect  nothing  and  so  are  easily  a  prey  to  all. 

The  least  enemy  being  despised  and  neglected,  as  men  observe, 
proves  often  too  great.  The  smallest  appearances  of  evil,  the  least 
things  that  may  prejudice  our  spiritual  good,  while  we  make  no 
reckoning  of  them,  may  do  us  great  mischief.  Our  not  consider- 
ing them  makes  them  become  considerable,  especially  being  un- 
der  the  command  of  a  vigilant  and  skilful  leader,  who  knows  how 
to  improve  advantages.  Therefore,  in  things  which  we  many 
times  account  petty,  and  not  worthy  our  notice  as  having  any  evil 
in  them,  we  should  learn  to  suspect  the  address  of  this  adversary, 
who  usually  hides  himself,  and  couches  under  some  covert,  till 
he  may  appear  irresistible,  and  seize  on  us  ;  and  then,  indeed,  he 
roars. 

And  this  seeding  the  destruction  of  souls  is,  you  see,  marked 
as  all  his  work.  The  prey  he  hunts  is  souls,  that  they  may  be  as 
miserable  as  himself.  Therefore  he  is  justly  called  our  adversary, 
the  enemy  of  holiness  and  of  our  souls  ;  first  tempting  to  sin,  and 
then  accusing  for  sin,  as  his  name  here  imports  ;  appearing  against 
us  upon  the  advantages  he  hath  gained.  He  studies  our  nature, 
and  fits  his  temptations  to  it ;  knows  the  prevalency  of  lust,  or 
earthliness,  or  that  great  and  most  general  evil  of  pride,  so  like  him- 


COMMENTARY    ON    PETER.  317 

self,  and  that  is  his  throne  in  the  heart.  Sometimes  he  boweth 
down,  as  it  is  said  of  the  lion,  Psal.  x.  9  ;  he  waits  his  opportunity 
craftily,  and  then  assaults  fiercely.  And  the  children  of  God  find 
sometimes  so  much  violence  in  his  temptations,  that  they  surprise 
them  ;  such  horrid  thoughts  cast  in  as  poisoned  arrows,  or  fiery 
darts,  as  the  Apostle  speaks,  Eph.  vi.  16.  And  this  his  enmity, 
though  it  is  against  man  in  general,  yet  is  most  enraged  against 
the  children  of  God.  He  goes  about  and  spies  where  they  are 
weakest,  and  amongst  them,  directs  his  attacks  most  against  those 
who  are  most  advanced  in  holiness,  and  nearest  unto  God.  They 
were  once  under  his  power,  and  now  being  escaped  from  him,  he 
pursues  them,  as  Pharaoh  did  the  Israelites,  with  all  his  forces, 
raging  and  roaring  after  them,  as  a  prey  that  was  once  in  his  den, 
and  under  his  paw,  and  now  is  rescued. 

The  resemblance  hath  in  it,  his  strength,  his  diligence,  and  his 
cruelty.  His  strength,  a  lion ;  his  diligence,  going  about  and 
seeking  ;  his  cruelty,  roaring,  and  seeking  to  devour. 

Inf.  Is  it  not  most  reasonable  hence  to  press  watchfulness ;  to 
keep  continual  watch,  to  see  what  comes  in,  and  what  goes  out; 
to  try  what  is  under  every  ofTer  of  the  world,  every  motion  of  our 
own  natural  hearts,  whether  there  be  not  some  treachery,  some 
secret  intelligence  or  not?  Especially  after  a  time  of  some 
special  seasons  of  grace,  and  some  special  new  supplies  of  grace, 
received  in  such  seasons,  (as  after  the  holy  sacrament,)  then  will 
he  set  on  most  eagerly,  when  he  knows  of  the  richest  booty.  The 
pirates  that  let  the  ships  pass  as  they  go  by  empty,  watch  them 
well  when  they  return  richly  laden  :  so  doth  this  great  Pirate.  Did 
he  not  assault  our  Saviour  straight  after  His  baptism?  Matt.  iv.  3. 

And,  that  we  may  watch,  it  concerns  us  to  be  sober.  The  in- 
struction is  military  :  a  drunken  soldier  is  not  fit  to  be  on  the 
watch.  This,  most  of  us  are,  with  our  several  fancies  and  vanities, 
and  so  exposed  to  this  Adversary.  And  when  we  have  gained 
some  advantage  in  a  conflict,  or  when  the  enemy  seems  to  retire 
and  be  gone,  yet,  even  then,  are  we  to  be  watchful,  yea,  then  es- 
pecially. How  many,  presuming  on  false  safeties  that  way,  and  sit- 
ting down  to  carouse,  or  lying  down  to  sleep,  have  been  re-as- 
saulted and  cut  off!  Invadunt  urbem  somno  vinoque  sepultam. 
Oh,  beware  when"  you  think  yourselves  most  safe  !  That  very 
thought  makes  you  least  safe.  Keep  always  your  spirits  free  from 
surcharges,  and  lavish  profusion  upon  the  world  ;  keep  from  ap- 
plying your  hearts  to  anything  in  it,  sitting  down  to  it.  Oh  !  no. 
Be  like  Gideon's  army,  fit  to  follow  God,  and  to  be  victorious  in 
Him,  not  lying  down  to  drink,  but  taking  of  it  only  as  for  neces- 
sity, in  passing.  Take  our  Saviour's  own  word,  Take  keed  lest  at 
any  time  your  hearts  be  surcharged  with  surfeitings  and  drunken- 
ness, and  the  cares  of  this  life.  Luke  xxi.  34.  These  will  over- 
charge you  and  make  you  drunk,  and  cast  you  asleep. 
•27 


318  LEIGHTOiVs    SELECT    WORKS. 

Oh,  mind  your  work,  and  your  warfare  always,  more  than  your 
ease  and  pleasure  !  Seek  it  not  here  ;  your  rest  is  not  here.  Oh, 
poor  short  rest,  if  it  were  !  But  follow  the  Lord  Jesus  through 
conflicts  and  sufferings.  A  little  while,  and  you  shall  have  certain 
victory,  and  after  it  everlasting  triumph,  rest  and  pleasure,  and  a 
feast  that  shall  not  end,  where  there  is  no  danger  either  of 
surfeiting  or  of  wearying,  but  pure  and  perpetual  delight.  In  this 
persuasion,  you  should  be  abstinent  and  watchful,  and  endure  hard- 
ship, as  good  soldiers  of  Jesus  Christ,  as  the  Apostle  speaks,  2 
Tim.  xi.  4,  not  entangling  yourselves  with  the  of  airs  of  this  life, 
and  thus  be  ready  for  encounters.  Stand  watching,  and,  if  you 
be  assaulted,  resist. 

Steadfastness  of  Faith. 

Whom  resist,  steadfast  in  the  faith.}  To  watchfulness  courage 
should  be  joined.  He  that  watches  and  yields,  seems  rather  to 
watch  to  receive,  than  resist  the  enemy. 

And  this  resistance  should  be  continued  even  against  multiplied 
assaults;  for  thou  hast  to  deal  with  an  enemy  that  will  not  easily 
give  over,  but  will  try  several  ways,  and  will  redouble  his  onsets ; 
sometimes  very  thick,  to  weary  thee  out,,  sometimes  after  a  little 
forbearance  interposed,  to  catch  thee  unawares,  when  he  is  not 
expected.  But  in  all,  faint  not,  but  be  steadfast  in  thy  resistance. 

This  is  easily  said,  say  you,  but  how  may  it  be  ?  How  shall  I 
be  able  so  to  do?  Thus  : 

Steadfast  in  the  faith}  The  most  of  men  are  under  the  power 
of  one  of  these  two  ev^ls,  security  or  distrust ;  and  out  of  the  one 
we  readily  fall  into  the  other.  Therefore  the  Apostle  frames  his 
exhortations,  and  the  arguments  in  support  of  it,  in  opposition  to 
both  these  ;  first,  against  security  in  the  former  verse,  Be  sober 
and  watch,  and  presses  that  by  the  proper  argument  of  great  and 
continuing  danger ;  here  against  distrust,  Whom  resist,  steadfast 
in  the  faith,  and  he  adds  an  encouraging  consideration  of  the 
common  condition  of  the  children  of  God  in  the  world.  Knowing 
that  the  same  afflictions  are  accomplished  in  your  brethren. 

Steadfast  or  solid  by  faith}  This  is  absolutely  necessary  for 
resistance.  A  man  cannot  fight  upon  a  quagmire ;  there  is  no  stand- 
ing out  without  a  standing,  some  firm  ground  to  tread  upon  ;  and 
this  Faith  alone  furnishes.  It  lifts  the  soul  up  to  the  firm  advanced 
ground  of  the  promises,  and  fastens  it  there;  and  there  it  is  sure, 
even  as  Mount  Zion,  that  cannot  be  removed.  He  says  not,  steadfast 
by  your  own  resolutions  and  purposes,  but  steadfast  by  faith.  The 
power  of  God,  by  faith  becomes  ours  ;  for  that  is  contained  and  en- 
gaged in  the  word  of  promise.  Faith  lays  hold  there,  and  there  finds 
Almighty  strength.  And  this  is  our  victory,  says  the  Apostle  St. 
John,  whereby  we  overcome  the  world,  even  our  faith.  1  John  v.  4. 


COMMENTARY    ON    PETER.  319 

So  faith  is  our  victory,  whereby  we  overcome  the  prince  of  this 
world.  Whom  resist,  steadfast  in  the  faith.  And,  universally, 
all  difficulties,  and  all  enemies,  are  overcome  by  faith.  Faith 
sets  the  stronger  Lion  of  the  tribe  of  Judah,  against  this  roaring 
lion  of  the  bottomless  pit ;  that  delivering  Lion,  against  this  de- 
vouring lion. 

When  the  soul  is  surrounded  with  enemies  on  all  hands,  so  that 
there  is  no  way  of  escape,  Faith  flies  above  them,  and  carries  up 
the  soul  to  take  refuge  in  Christ,  and  is  there  safe.  That  is  the 
power  of  Faith  ;  it  sets  a  soul  in  Christ,  and  there  it  looks  down 
upon  all  temptations  as  at  the  bottom  of  the  rock,  breaking  them- 
selves into  foam.  When  the  floods  of  temptation  rise  and  gather, 
so  great  and  so  many,  that  the  soul  is  even  ready  to  be  swallowed 
up,  then,  by  faith,  it  says,  Lord  Jesus,  thoti  art  my  strength,  I 
look  to  thee  for  deliverance;  now  appear  for  my  help!  And  thus 
it  overcomes.  The  guilt  of  sin  is  answered  by  His  blood,  the 
power  of  sin  is  conquered  by  His  Spirit ;  and  afflictions  that  arise 
are  nothing  to  these  ;  His  love  and  gracious  presence  make  them 
sweet  and  easy. 

We  mistake,  if  we  think  to  do  anything,  or  to  be  anything  with- 
out Him  ;  and  we  mistake  again,  if  we  think  anything  too  hard  to 
be  done  or  suffered  with  Him.  Without  me  ye  can  do  nothing, 
says  He,  John  xv.  5 ;  and  /  am  able  to  do  all  things,  says  the 
Apostle,  or  can  all  things,  (so  the  word  is)  through  Christ  that 
strengthens  me.  Phil.  iv.  13.  All  things!  Oh,  that  is  a  big 
word,  yet  it  is  a  true  word  ;  and  thus  made  good — through  Christ 
empowering  me  ;  that  frees  it  both  from  falsehood  and  vanity.  An 
humble  confidence,  for  it  is  not  in  himself,  but  in  Christ ;  and  this 
boasting  is  good.  My  soul  shall  make  her  boast  in  God,  says 
David,  Psal.  xxxiv.  2.  Oh,  they  alone  have  warrant  to  boast  and 
to  triumph,  even  before  the  victory,  who  do  it  in  this  style  !  Such 
may  give  a  challenge  to  all  the  world,  to  all  adverse  powers  of 
Earth  and  Hell,  as  the  Apostle  doth  in  his  own  and  every  believer's 
name,  Rom.  viii.  35,  38  :  Who  shall  separate  us  from  the  love  of 
Christ  1  &/c.  See  the  victory  recorded  in  this  same  way,  Apoc. 
xii.  11  :  And  they  overcame  him — but  how? — by  the  blood  of  the 
Lamb,  and  by  the  word  of  their  testimony.  That  Blood,  and  the 
word  of  their  testimony,  believing  that  word  concerning  that  Blood, 
these  are  the  strength  and  victory  of  a  Christian. 

Inf.  Although,  then,  thou  seest  thyself  the  most  witless  and 
weak,  and  findest  thyself  nothing  but  a  prey  to  the  powers  of  dark- 
ness, yet  know  that,  by  believing,  the  wisdom  and  strength  of 
Christ  are  thine.  Thou  art  and  oughtest  to  find  thyself,  all  weak- 
ness ;  but  he  is  all  strength,  Almightiness  itself.  Learn  to  apply 
His  victory,  and  so  it  is  thine.  Be  strong — how? — In  Him,  and 
the  power  of  His  might.  But  thou  wilt  say,  I  am  often  foiled,  yea, 
I  cannot  find  that  I  prevail  at  all  against  mine  enemies,  but  they 


320  LEIGHTON'S  SELECT  WORKS 

still  against  me.  Yet  rely  on  Him  :  He  can  turn  the  chase  in  an 
instant.  Still  cleave  to  Him.  When  the  whole  powers  of  thy 
soul  are,  as  it  were,  scattered  and  routed,  rally  them  by  believing. 
Draw  thou  but  unto  the  standard  of  Jesus  Christ,  and  the  day 
shall  be  thine  ;  for  victory  follows  that  standard,  and  cannot  be 
severed  from  it.  Yea,  though  thou  find  the  smart  of  divers  strokes, 
yet,  think  that  often  a  wounded  soldier,  hath  won  the  day.  Be- 
lieve, and  it  shall  be  so  with  thee. 

And  remember  that  thy  defeats,  through  the  wisdom  and  love 
of  thy  God,  may  be  ordered  to  advance  the  victory  ;  to  put  courage 
and  holy  anger  into  thee  against  thine  enemies ;  to  humble  thee, 
and  drive  thee  from  thine  own  imagined  strength,  to  make  use  of 
His  real  strength.  And  be  not  hasty  ;  think  not  at  the  very  first  to 
conquer.  Many  a  hard  conflict  must  thou  resolve  upon,  and  often 
shalt  thou  be  brought  very  low,  almost  to  a  desperate  point  to  thy 
sense,  past  recovery  ;  then  it  is  His  time  to  step  in,  even  in  the 
midst  of  their  prevailing.  Let  God  but  arise,  and  His  enemies 
shall  be  scattered.  Psal  Ixviii.  1.  Thus  the  Church  hath  found  it 
in  her  greatest  extremities,  and  thus  likewise  the  believing  soul. 

Knowing  that  the  same  afflictions  are  accomplished  in  your 
brethren  that  are  in  the  world.~\  There  is  one  thing  that  much 
troubles  the  patience,  and  weakens  the  faith,  of  some  Christians; 
they  are  ready  to  think  there  is  no  one,  yea  that  there  never  was 
any  one  beloved  of  God,  in  such  a  condition  as  theirs.  Thus 
sometimes  they  swell  even  their  outward  trials  in  imagination,  but 
oftener  their  inward  ones,  which  are  most  heavy  and  pressing  to 
themselves,  and  the  parallel  of  them  in  others  least  discernable  by 
them.  Therefore  the  Apostle  St.  Paul  breaks  this  conceit,  1  Cor. 
x.  13.  No  temptation  hath  taken  you,  but  such  as  is  common  to 
men.  And  here  is  the  same  truth  The  same  afflictions  are  accom- 
plished in  your  brethren. 

But  we  had  rather  hear  of  ease,  and  cannot,  after  all  that  is 
said,  bring  our  hearts  to  comply  with  this,  that  temptations  and 
troubles  are  the  saints'  portion  here,  and  that  this  is  the  royal  way 
to  the  Kingdom.  Our  King  led  in  it,  and  all  His  followers  go  the 
same  way  ;  and  besides  the  happy  end  of  it,  is  it  not  sweet,  even 
for  this,  simply,  because  He  went  in  it?  Yet,  this  is  the  truth, 
and,  taken  altogether,  is  a  most  conformable  truth  :  the  whole 
brotherhood,  all  our  brethren,  go  in  it,  and  our  Eldest  Brother 
went  first. 

PERSEVERANCE  AND  PROGRESS  IN  GRACE. 

But  the  God  of  all  grace  who  hath  called  us  unto  His  eternal  joy  by  Christ 
Jesus,  after  that  ye  have  suffered  a  while,  make  you  perfect,  stablish, 
strengthen,  yettle  you. 

His  divine  doctrine  and  exhortations,  the  Apostle  closes  with 
prayer,  as  we  follow  this  rule  in  public  after  the  word  preached. 


COMMENTARY    ON    PETER.  321 

So  St.  Paul  frequently  did,  and  so  Christ  himself,  John  xvii.,  after 
that  sermon  in  the  preceding  chapters.  It  were  well  if  both  min- 
isters and  people  would  follow  the  same  way  more  in  private,  each 
for  themselves,  and  each  for  the  other.  The  want  of  this  is  mainly 
the  thing  that  makes  our  preaching  and  hearing  so  barren  and 
fruitless.  The  ministers  of  the  Gospel  should  indeed  be  as  the 
angels  of  God,  going  betwixt  Him  and  His  people ;  not  only 
bringing  down  useful  instructions  from  God  to  them,  but  putting 
up  earnest  supplications  to  God  for  them.  In  the  tenth  chapter 
of  St.  Luke,  the  Disciples  are  sent  forth  and  appointed  to  preach ; 
and  in  the  eleventh,  we  have  them  desiring  to  be  taught  to  pray ; 
Lord  teach  us  to  pray.  And  without  this,  there  can  be  little  an- 
swer or  success  in  the  other  ;  little  springing  up  of  this  seed, 
though  ministers  sow  it  plentifully  in  preaching,  unless  they  se- 
cretly water  it  with  their  prayers  and  their  tears. 

And  people,  truly,  should  keep  some  correspondence  in  this 
duty,  and  that,  if  other  obligation  will  not  persuade,  even  for  their 
own  advantage ;  for  it  returns  unto  them  with  abundant  interest. 
If  much  of  the  Spirit  be  poured  forth  on  ministers,  are  they  not 
the  more  able  to  unfold  the  spiritual  mysteries  of  the  Gospel,  and 
to  build  up  their  people  in  the  knowledge  of  them  1  Oh,  that 
both  of  us  were  more  abundant  in  this  rich  and  sweet  exercise ! 

But  the  God  of  all  grace,  who  hath  called  us  to  eternal  glory 
by  Christ  Jesus.]  This  prayer  suits  the  Apostle  St.  Paul's  word, 
in  his]  direction  to  the  Philippians  (ch.  iv.  v.  G) ;  it  is  supplica- 
tion with  thanksgiving,  prayer  with  praise.  In  the  prayer  or 
petition,  consider,  1st,  the  matter,  and  2ndly,  the  style. 

The  matter,  or  thing  requested,  is  expressed  in  divers  brief 
words,  Make  you  perfect,  stablish,  strengthen,  settle  you  ;  which, 
though  they  be  much  of  the  same  sense,  yet  are  not  superfluously 
multiplied,  for  they  carry  both  the  great  importance  of  the  tiling, 
and  the  earnest  desire  in  asking  it.  And  though  it  be  a  littlo 
light  and  unsolid,  to  frame  a  different  sense  to  each  of  them,  (nor 
are  any  of  the  ways  that  such  interpreters  have  taken  in  it,  very 
satisfactory  to  any  discerning  judgment ;)  yet  I  conceive  they  are 
not  altogether  without  some  profitable  difference.  The  first 
[Perfect,]  implies,  more  clearly  than  the  rest,  their  advancement 
in  victory  over  their  remaining  corruptions  and  infirmities,  and 
their  progress  towards  perfection.  Stablish,  hath  more  express 
reference  to  both  the  inward  lightness  and  inconstancy  that  are 
natural  to  us,  and  the  counterblasts  of  persecutions  and  tempta* 
tions,  outward  oppositions;  and  it  imports  the  curing  of  the  one, 
and  support  against  the  other.  Strengthen,  has  respect  to  the 
growth  of  their  graces,  especially  the  gaining  of  further  measures 
of  those  graces  wherein  they  are  weakest  and  lowest.  And  settle^ 
though  it  seems  the  same,  and  in  substance  is  the  same  with  the 
.other  word,,  stablish,  yet  it  adds  somewhat  to  it  very  worthy  of 


322  LEIGHTON'S  SELECT  WORKS. 

consideration  ;  for  it  signifies,  to  found  or  fix  upon  a  sure  founda- 
tion, and  so,  indeed,  may  have  an  aspect  to  Him  who  is  the  foun- 
dation and  strength  of  believers,  on  whom  they  build  by  faith, 
even  Jesus  Christ,  in  whom  we  have  all,  both  victory  over  sin, 
and  increase  of  grace,  arid  establishment  of  spirit,  and  power  to 
persevere  against  all  difficulties  and  assaults.  He  is  that  corner 
foundation-stone  lain  in  Zion,  that  they  that  build  upon  Him  may 
not  be  ashamed,  Isa.  xxviii.  16 ;  that  Rock  that  upholds  the  house 
founded  on  it,  in  the  midst  of  all  winds  and  storms,  Matt.  vii.  ult. 

Observe:  Is*,' These  expressions  have  in  them  that  which  is 
primarily  to  be  sought  after  by  every  Christian,  perseverance  and 
progress  in  grace.  These  two  are  here  interwoven ;  for  there  be 
two  words  importing  the  one,  and  two  the  other,  and  they  are  in- 
terchangeably placed.  This  is  often  urged  on  Christians  as  their 
duty,  and  accordingly  ought  ihey  to  apply  themselves  to  it,  and 
use  their  highest  diligence  in  it ;  not  to  take  the  beginning  of 
Christianity  for  the  end  of  it,  to  think  it  enough,  if  they  are  en- 
tered into  the  way  of  it,  and  to  sit  down  upon  the  entry  ;  but  to 
walk  on,  to  go  from  strength  to  strength,  and  even  through  the 
greatest  difficulties  and  discouragements,  to  pass  forward  with 
unmoved  stability  and  fixedness  of  mind.  They  ought  to  be 
aiming  at  perfection.  It  is  true,  we  shall  still  fall  exceedingly 
short  of  it ;  but  the  more  we  study  it,  the  nearer  shall  we  come  to 
it ;  the  higher  we  aim,  the  higher  shall  we  shoot,  though  we 
shoot  not  so  high  as  we  aim. 

It  is  an  excellent  life,  and  it  is  the  proper  life  of  a  Christian,  to 
be  daily  outstripping  himself,  to  be  spiritually  wiser,  holier,  more 
heavenly-minded  to-day  than  yesterday,  and  to-morrow  (if  it  be 
added  to  his  life)  than  to-day  ;  Suavissima  vita  est  indies  senlire 
se  fieri  meliorem:  every  day  loving  the  world  less,  and  Christ 
more,  than  on  the  former,  and  gaining  every  day  some  further 
victory  over  his  secret  corruptions  ;  having  his  passions  more  sub- 
dued and  mortified,  his  desires  in  all  temporal  things  more  cool 
and  indifferent,  and  in  spiritual  things,  more  ardent  -,  that  misera- 
ble lightness  of  spirit  cured,  and  his  heart  rendered  more  solid 
and  fixed  upon  God,  aspiring  to  more  near  communion  with  Him, 
and  laboring  that  particular  graces  may  be  made  more  lively  and 
strong,  by  often  exercising  and  stirring  them  up ;  faith  more  con- 
firmed and  stayed,  love  more  inflamed,  composed  meekness  pro- 
ducing more  deep  humility.  Oh,  this  were  a  worthy  ambition 
indeed!  You  would  have  your  estates  growing,  and  your  credit 
growing;  how  much  rather  should  you  seek  to  have  your  graces 
growing,  and  not  be  content  with  anything  you  have  attained  to  ! 

Obs.  2nd.  But  all  oui  endeavors  and  diligence  in  this  will  be 
vain,  unless  we  look  for  our  perfecting  and  establishing  from  that 
right  hand,  without  which  we  can  do  nothing.  Thither  the 
Apostle  moves  his  desires  for  his  brethren,  and  so  teaches  them 


COMMENTARY    ON    PETER.  323 

the  same  address  for  themselves  :  The  God  of  all  grace  make  you 
perfect. 

This  prayer  is  grounded  (as  all  prayer  of  faith  must  be)  on  the 
promise  and  covenant  of  God.  He  is  our  rock,  and  His  work  is 
perfect.  Deut.  xxxii.  4.  He  doth  not  begin  a  building,  and  then 
leave  it  off:  none  of  His  designs  break  in  the  middle,  or  fall  short 
of  their  end.  He  will  perfect  that  good  work  which  he  hath  begun, 
to  the  day  of  Jesus  Christ.  Phil.  i.  6.  And  how  often  is  he  called 
the  strength  of  those  that  trust  in  Him,  their  buckler,  and  His 
way  perfect.  Psal.  xviii.  30. 

Hence  is  the  stability  of  grace,  the  perseverance  of  the  saints  ; 
it  is  founded  upon  His  unchangeableness.  Not  that  they  are  un- 
changeable, though  truly  sanctified,  if  they  and  their  graces  were 
left  to  their  own  management :  no,  it  is  He  who  not  only  gives 
that  rich  portion  to  those  He  adopts  to  be  His  children,  but  keeps 
it  for  them,  and  them  in  the  possession  of  it.  He  maintains  the 
lot  of  our  inheritance.  Psal.  xvi.  5.  And  to  build  that  persuasion 
of  perseverance  upon  His  truth  and  power  engaged  in  it,  is  no 
presumption ;  yea,  it  is  high  dishonor  to  Him  to  question  it. 

But  when  Nature  is  set  to  judge  of  Grace,  it  must  speak  accord- 
ing to  itself,  and  therefore  very  unsuitably  to  that  whicji  it  speaks 
of.  Natural  wits  apprehend  not  the  spiritual  tenor  of  the  Covenant 
of  Grace,  but  model  it  to  their  own  principles,  and  quite  disguise 
it :  they  think  of  nothing  but  their  resolves  and  moral  purposes  ; 
or  if  they  take  up  with  some  confused  notion  of  grace,  they  imag- 
ine it  put  into  their  own  hands,  to  keep  or  to  lose  it,  and  will  not 
stoop  to  a  continual  dependence  on  the  strength  of  Another, 
rather  choosing  that  game  of  hazard,  though  it  is  certain  loss  and 
undoing,  to  do  for  themselves. 

But  the  humble  Believer  is  otherwise  taught ;  he  hath  not  so 
learned  Christ.  He  sees  himself  beset  with  enemies  without,  and 
buckled  to  a  treacherous  heart  within,  that  will  betray  him  to 
them  ;  and  he  dares  no  more  trust  himself  to  himself,  than  to  his 
most  professed  enemies.  Thus  it  ought  to  be,  and  the  more  the 
heart  is  brought  to  this  humble  petitioning  for  that  ability,  and 
strengthening,  and  perfecting,  from  God,  the  more  shall  it  find 
both  stability,  and  peace  from  the  assurance  of  that  stability. 

And  certainly,  the  more  the  Christian  is  acquainted  with  him- 
self, the  more  will  he  go  out  of  himself  for  his  perfecting  and  es- 
tablishing. He  finds  that  when  he  thinks  to  go  forward,  he  is 
driven  •ackward,  and  that  sin  gets  hold  of  him,  oftentimes  when 
he  thought  to  have  smitten  it.  He  finds  that  such  is  the  miserable 
inconstancy  of  his  heart  in  spiritual  things,  the  vanishing  of  his 
purposes  and  breaking  off  of  his  thoughts,  tha^they  usually  die  ere 
they  be  brought  forth  :  so  that  when  he  hath  thought,  I  will  pray 
more  reverently,  and  set  myself  to  behold  God  when  I  speak  to 
Him,  and  watch  more  over  my  heart,  that  it  fly  not  out  and  leave 


324  LEIGHTON'S  SELECT  WORKS. 

me, — possibly  the  first  time  he  sets  to  it,  thinking  to  be  master  of 
his  intention,  he  finds  himself  more  scattered,  and  disordered,  and 
dead,  than  at  any  time  before.  When  he  hath  conceived  thoughts 
of  humility  and  self-abasment,  and  thinks,  Now  I  am  down,  and 
laid  low  within  myself,  to  rise  and  look  big  no  more, — some  vain 
fancy  creeps  in  anon,  and  encourages  him,  and  raises  him  up  to 
his  old  estate  ;  so  that  in  this  plight,  had  he  not  higher  strength  to 
look  at,  he  would  sit  down  and  give  over  all,  as  utterly  hopeless 
of  ever  attaining  to  his  journey's  end. 

But  when  he  considers  Whose  work  that  is  within  him,  even 
these  small  beginnings  of  desires,  he  is  encouraged  by  the  great- 
ness of  the  work,  not  to  despise  and^despair  of  the  small  appear- 
ance of  it  in  its  beginning,  not  to  despise  the  day  of  small  things, 
Zech.  iv.  10  ;  and  knowing  that  it  is  not  by  any  power,  nor  by 
might,  but  by  His  Spirit,  that  it  shall  be  accomplished,  he  lays 
hoid  cm  that  word,  Though  thy  beginning  be  small,  yet  thy  latter 
end  shall  greatly  increase.  Job  viii.  7. 

'The  Believer  looks  to  Jesus,  Heb.  xii.  2 — looks  off  from  all  op- 
positions and  difficulties,  looks  above  them  to  Jesus,  the  author  and 
Jinisher  of  our  faith;  author,  and  therefore  Jinisher.  Thus,  that 
royal  dignity  is  interested  in  the  maintenance  and  completion 
of  what  He  hath  wrought.  Notwithstanding  all  thy  imperfections, 
and  the  .strength  of  sin,  He  can  and  will  subdue  it.  Notwithstand- 
ing thy  condition  is  so  light  and  loose,  that  it  were  easy  for  any 
wind  of  tempation  to  blow  thee  away,  yet  He  shall  hold  thee  in 
His  right  hand,  and  there  thou  shalt  be  firm  as  the  earth,  that  is 
so  settled  by  His  hand,  that  though  it.  hangs  on  nothing,  yet  noth- 
ing can  remove  it.  Though  thou  art  weak,  He  is  strong  ;  and  it 
is  He  that  strengthens  thee,  and  renews  thy  strength,  Isa.  xl.  28  : 
when  it  seems  to  be  gone  and  quite  spent,  He  makes  it  fresh,  and 
greater  than  ever  before.  The  word  here  rendered  renew,  signi- 
fies change :  they  shall  have,  for  their  own>  His  strength.  A 
weak  believer,  and  his  strong  Saviour,  will  be  too  hard  for  all 
that  can  rise  against  them.  It  is  here  fit,  as  in  statues,  hominem 
cum  basi  metiri,  to  measure  the  man  with  the  basis  on  which  he 
stands;  and  there  is  no  taking  the  right  measure  of  a  Christian 
but  in  that  way. 

Thou  art  now,  indeed,  exposed  to  great  storms  and  tempests, 
but  He  builds  thee  on  Himself,  makes  thee,  by  believing,  to  found 
on  Him  ;  and  so,  though  the  winds  blow  and  the  rain  fall,  yet 
thou  standest,  being  built  on  Him  thy  rock.  And  this,  ifrdeed,  is 
our  safety,  the  more  we  cleave  to  our  Rock  and  fasten  on  Him. 
This  is  the  only  thing  that  establishes  us,  and  perfects,  and 
strengthens  us;  therefore,  well  is  that  word  added,  found  you,  or 
settle  you,  on  your  foundation.  This  is  the  firmness  of  the 
Church  against  the  gates  of  hell ;  He  is  a  strong  Foundation  for 
its  establishment,  and  a  living  Foundation,  having  influence  into 


COMMENTARY    ON    PETER.  325 

the  Building,  for  perfecting  it ;  for  it  is  a  living  House,  and  the 
foundation  is  a  root  sending  life  into  the  stones,  so  that  they  grow 
up,  as  this  Apostle  speaks,  ch.  ii.  4. 

It  is  the  inactivity  of  faith  on  Jesus,  that  keeps  us  so  imperfect, 
and  wrestling  still  with  our  corruptions,  without  any  advancement. 
We  wrestle  in  our  own  strength  too  often,  and  so  are  justly,  yea, 
necessarily,  foiled  ;  it  cannot  be  otherwise  till  we  make  Him  our 
strength.  This  we  are  still  forgetting,  and  had  need  to  be  put  in 
mind  of,  and  ought  frequently  to  remind  ourselves.  \Ve  would  DC 
at  doing  for  ourselves,  and  insensibly  fall  into  this  folly,  even  after 
much  smarting  for  it,  if  we  be  not  watchful  against  it.  There  is 
this  wretched  natural  independency  in  us,  that  is  so  hard  to  beat 
out.  All  our  projectings  are  but  castles  in  the  air,  imaginary 
buildings  without  a  foundation,  till  once  laid  on  Christ.  But 
never  shall  we  find  heart-peace,  sweet  peace,  and  progress  in 
holiness,  till  we  be  driven  from  it,  to  make  Him  all  oar  strength; 
till  we  be  brought  to  do  nothing,  to  attempt  nothing,  to  hope  or 
expect  nothing,  but  in  Him  :  and  then  shall  we  indeed  find  His 
fulness  and  all-sufficiency,  and  be  more  than  conquerors  through 
Him  who  hath  loved  us. 

Fulness  of  Grace  and  Consolation  in  God. 

But  the  God  of  all  grace.]  By  reason  of  our  many  wants  and 
great  weakness,  we  had  need  to  have  a  very  full  hand  and  a  very 
strong  hand  to  go  to  for  our  supplies  and  for  support.  And  such  we 
have  indeed  :  our  Father  is  the  God  of  all  grace,  a  spring  that 
cannot  be  drawn  dry,  no,  nor  so  much  as  any  whit  diminished. 

The  God  of  all  grace :  the  God  of  imputed  grace,  of  infused 
and  increased  grace,  of  furnished  and  assisting  grace.  The  work  of 
salvation  is  all  Grace  from  beginning  to  end.  Free  Grace  in  the 
plot  of  it,  laid  in  the  counsel  of  God,  and  performed  by  His  own 
hand  all  of  it ;  His  son  sent  in  the  flesh,  and  His  Spirit  sent  into 
the  hearts  of  His  chosen,  to  apply  Christ.  All  grace  is  in  Him, 
the  living  spring  of  it,  and  flows  from  Him  ;  all  the  various  actings, 
and  all  the  several  degrees  of  grace.  He  is  the  God  of  pardoning 
grace,  who  hlottcth  out  the  transgressions  of  His  own  children, 
for  His  own  name's  sake,  (Isa.  xliii.  25,)  who  takes  up  all  quarrels, 
and  makes  one  act  of  oblivion  serve  for  all  reckonings  betwixt 
Him  and  them.  And,  as  He  is  the  God  of  pardoning  grace,  so 
withal,  the  God  of  sanctifying  grace,  who  refines  and  purifies  all 
those  He  means  to  make  up  into  vessels  of  glory,  and  hath  in  His 
hand  all  the  fit  means  and  ways  of  doing  this  ;  purifies  them  by 
afflictions  and  outward  trials,  by  the  reproaches  and  hatreds  of  the 
world.  The  profane  world  little  know  how  serviceable  they  are 
to  the  graces  and  comforts  of  a  Christian,  when  they  dishonor  and 
persecute  him ;  yea,  little  doth  a  Christian  himself  sometimes 
28 


326  LEIGHTON'S  SELECT  WORKS. 

think  how  great  his  advantage  is  by  those  things,  till  he  finds  it, 
and  wonders  at  his  Father's  wisdom  and  love.  But  most  power- 
fully are  the  children  of  God  sanctified  by  the  Spirit  within  them, 
without  which,  indeed,  no  other  thing  could  be  of  any  advantage 
to  them  in  this.  That  Divine  fire  kindled  within  them,  is  daily 
refining  and  sublimating  them,  that  Spirit  of  Christ  conquering  sin, 
and  by  the  mighty  flame  of  His  love,  consuming  the  earth  and 
dross  that  is  in  them  ;  making  their  affections  more  spiritual  and 
disengaged  from  all  creature-delights.  And  thus,  as  they  receive 
the  beginnings  of  grace  freely,  so  all  the  advances  and  increases 
of  it ;  life  from  their  Lord  still  flowing  and  causing  them  to  grow, 
abating  the  power  of  sin,  strengthening  a  fainting  faith,  quicken- 
ing a  languishing  love,  teaching  the  soul  the  ways  of  wounding 
strong  corruptions,  and  fortifying  its  weak  graces  ;  yea,  in  won- 
derful ways  advancing  the  good  of  His  children  by  things  not  only 
harsh  to  them,  as  afflictions  and  temptations,  but  by  that  which  is 
directly  opposite  in  its  nature,  sin  itself;  raising  them  by  their 
falls,  and  strengthening  them  by  their  very  troubles;  working 
them  to  humility  and  vigilance,  and  sending  them  to  Christ  for 
strength,  by  the  experience  of  their  weaknesses  and  failings. 

And  as  He  is  the  God  of  pardoning  grace,  and  of  sanctifying 
grace  in  the  beginning  and  growth  of  it,  so  also  the  God  of  sup- 
porting grace,  of  that  supervenient  influence  without  wJiich  the 
graces  placed  within  us  would  lie  dead,  and  fail  us  in  the  time  of 
greatest  need.  This  is  the  immediate  assisting  power  that  bears 
up  the  soul  under  the  hardest  services,  and  backs  it  in  the  sharp- 
est conflicts,  communicating  fresh  auxiliary  strength,  when  we, 
with  all  the  grace  \ve  have  dwelling  within  us,  are  surcharged. 
Then  He  steps  in,  and  opposes  His  strength  to  a  prevailing  and 
confident  enemy,  that  is  at  the  point  of  -insulting  and  triumph. 
When  temptations  have  made  a  breach,  and  enter  with  full  force 
and  violence,  He  lets  in  so  much  present  help  on  a  sudden,  as 
makes  them  give  back,  and  beats  them  out.  When  the  enemy 
comes  in  as  a  flood,  the  Spirit  of  the  Lord  lifts  up  a  standard 
against  him.  Isa.  lix.  11.  And  no  siege  can  be  so  close  as  to 
keep  out  this  aid,  for  it  comes  from  above. 

And  by  this,  a  Christian  learns  that  his  strength  is  in  God; 
whereas,  if  his  received  grace  were  always  party  enough,  and  able 
to  make  itself  good  against  all  incursions,  though  we  know  we 
have  received  it,  yet  being  within  us,  we  should  possibly  some- 
times forget  the  receipt  of  it,  and  look  on  it  more  as  ours  than  as 
His  ;  more  as  being  within  us,  than  as  flowing  from  Him.  But 
when  all  the  forces  we  have,  -the  standing  garrison,  are  by  far 
overmached,  and  yet  we  find  the  assailants  beaten  back,  then 
we  must  acknowledge  Him  who  sends  such  seasonable  relief, 
to  be,  as  the  Psalmist  speaks,  a  very  present  help  in  trouble. 
Psal.  xlvi.  1. 


COMMENTARY    ON  PETER.  327 

All  St.  Paul's  constant  strength  of  grace  inherent  in  him,  could 
not  fence  him  so  well,  as  to  ward  off  the  piercing  point  of  that 
sharp  temptation,  whatsoever  it  was,  which  he  records,  2  Cor.  xii. 
7.  The  redoubled  butFetings  that  he  felt,  came  so  thick  upon  him, 
that  he  was  driven  to  his  knees  by  it,  to  cry  for  help  to  be  sent 
down,  without  which  he  found  he  could  not  holdout;  and  he  had  an 
answer  assuring  him  of  help,  a  secret  support  that  should  maintain 
them  :  My  grace  is  sufficient  for  thee  :  q.  d.,  though  thine  own  be 
not,  that  is,  the  grace  which  I  have  already  given  thee,  yet  Mine 
is,  that  is,  the  grace  which  is  in  Me,  and  which  I  will  put  forth  for 
thy  assistance. 

And  this  is  our  great  advantage  and  comfort,  that  we  hare  a 
Protector  who  is  Almighty,  and  who  is  always  at  hand,  who  can 
and  will  hear  us  whensoever  we  are  beset  and  straitened.  That 
captain  had  reason,  who,  on  being  required  to  keep  Milan  for  the 
King  of  France,  went  up  to  the  highest  turret,  and  cried  out  three 
times,  "  King  of  France,"  and  then  refused  the  service,  because 
the  king  heard  him  not,  and  nobody  answered  for  him  ;  meaning 
to  imply  the  great  distance,  and  so  the  difficulty  of  sending  aid 
when  need  should  require.  But  we  may  be  confident  of  our  sup- 
plies in  the  most  sudden  surprisals.  Our  King  can,  and  will  hear 
us  when  we  call,  and  will  send  relief  in  due  season.  We  may  be 
in  apparent  hazards,  but  we  shall  not  be  wholly  vanquished  :  it  is 
but  crying  to  Him  in  our  greatest  straits,  and  help  appears. 
Possibly  we  see  the  host  of  enemies  first,  and  that  so  great  that 
there  is  no  likelihood  of  escaping,  but  then,  praying,  we  espy  the 
fiery  chariots  and  horsemen,  and  may  say,  There  are  more  with  us 
than  with  them.  2  Kings  vi.  16. 

The  Apostle  St.  Paul  calls  our  God,  the  God  of  all  consolation, 
Rom.  xv.  5,  as  here  he  is  styled  the  God  of  all  grace.  And  this 
is  our  rejoicing,  that  in  His  hand  is  all  good,  our  sanctification 
and  consolation,  assistance  and  assurance,  grace  and  glory.  And 
this  style  suits  most  fitly  with  the  present  petition,  that  for  our 
perfecting,  and  stablishing,  and  strengthening  in  grace,  we  have 
recourse  to  the  Gid  of  all  Grace,  whose  former,  gifts  do  not  dis- 
courage us  from  seeking  more,  but  indeed  both  encourage  us,  and 
engage  Him  for  the  perfecting  of  it.  It  is  His  will  that  we  have 
constant  recourse  to  Him  for  all  we  want.  He  is  so  rich,  and 
withal  so  liberal,  that  He  delights  in  our  seeking  and  drawing 
much  from  Him  ;  and  it  is  by  believing  and  praying,  that  we  do 
draw  from  Him.  Were  these  plied,  we  should  soon  grow  richer. 
But  remember,  all  this  grace  that  wo  would  receive  from  the  God 
of  all  Grace,  must  be  from  God  in  Christ.  There  it  flows  for  us, 
and  thither  we  are  directed.  It  was  the  Father's  good  pleasure, 
that  in  Him  should  all  fulness  dwell,  Col.  i.  19,  and  that  for  us, 
that  we  might  know  whither  to  go?  and  where  to  apply  for  it. 


328  LEIGHTON'S  SELECT  WORKS. 

The  Eternal  Glory  to  be  Revealed. 

Now,  for  the  further  opening  up  of  His  riches,  expressed  in 
this  title,  the  God  of  all  Grace,  there  is  added  one  great  act  of 
grace,  which  doth  indeed  include  all  the  rest,  for  we  have  in  it 
the  beginning  and  the  end  of  the  work  linked  together;  the  first 
effect  of  grace  upon  us,  in  effectual  calling,  and  the  last  accom- 
plishment of  it,  in  eternal  glory.  Who  hath  called  us  to  His 
eternal  glory. 

This  calling,  I  conceive,  doth  not  simply  mean  the  design  of 
the  Gospel  in  its  general  publication,  wherein  the  outward  call 
lies,  that  it  holds  forth  and  sets  before  us,  eternal  glory  as  the  re- 
sult of  Grace  ;  but  refers  to  the  real  bringing  of  a  Christian  to 
Christ,  and  uniting  him  with  Christ,  and  so  giving  him  a  real  and 
firm  title  to  glory, — such  a  call,  as  powerfully  works  grace  in  the 
soul,  and  secures  glory  to  the  soul ;  gives  it  a  right  to  that  inheri- 
tance, and  fits  it  for  it ;  and  sometimes  gives  it  even  the  evident 
and  sweet  assurance  of  it.  This  assurance,  indeed,  all  the  heirs 
of  glory  have  not  ordinarily  within  them,  and  scarcely  any  have 
at  all  times  equally  clear.  Some  travel  on  in  a  covert,  cloudy  day, 
and  get  home  by  it,  having  so  much  light  as  to  know  their  way, 
and  yet  do  not  at  all  clearly  see  the  bright  and  full  sunshine  of  as- 
surance ;  others  have  it  breaking  forth  at  times,  and  anon  under 
a  cloud ;  and  some  have  it  more  constantly.  But  as  all  meet  in 
the  end,  so  all  agree  in  this  in  the  beginning,  that  is,  in  the  reality 
of  the  thing  ;  they  are  made  unalterably  sure  heirs  of  it,  in  their 
effectual  calling. 

And  by  this  the  Apostle  advances  his  petition  for  their  support, 
and  establishment,  and  advancement  in  the  way  of  grace.  The 
way  of  our  calling  to  so  high  and  happy  an  estate,  did  we  apply 
our  thoughts  more  to  it?  would  work  on  us,  and  persuade  us  to  a 
more  suitable  temper  of  mind,  and  course  of  life;  would  give  us 
more  noble  and  sublime  thoughts,  and  ways  above  the  world  ;  and 
the  stronger  were  our  persuasion  of  it,  the  more  strongly  should  we 
be  thus  persuaded  by  it.  And  as  it  would  thus  prevail  with  us,  so 
might  we  use  it  to  prevail  with  God  for  all  needful  grace. 

All  you  who  hear  the  Gospel,  are,  in  the  general,  called  to  this 
Glory.  It  is  told  you  where  and  how  you  may  lay  hold  on  it.  You 
are  told,  that  if  you  will  let  go  your  sins  and  embrace  Jesus  Christ, 
this  glory  shall  be  yours.  It  is  His  purchase,  and  the  right  of  it 
lies  in  Him,  and  not  elsewhere  ;  and  the  way  to  obtain  a  right  to 
Him  is  to  receive  Him  for  a  Saviour,  and  at  the  same  time  for 
Lord  and  King  ;  to  become  His  subjects,  and  ,so  to  be  made  kings. 
This  is  our  message  to  you,  but  you  will  not  receive  it.  You  give 
it  a  hearing,  it  may  be,  but  do  not  indeed  hearken  to  the  motion  ; 
and  this,  of  necessity,  must  proceed  from  unbelief.  Were  you 
indeed  persuaded,  that  in  coming  unto  Christ,  you  were  im.medi- 


COMMENTARY   ON    PETER.  329 

ately  not  only  set  free  from  a  sentence  of  death,  which  is  still 
standing  over  your  head  while  you  are  out  of  Him,  but  withal  en- 
titled to  a  crown,  made  heirs  of  a  kingdom,  an  eternal  kingdom,— 
I  say,  if  this  were  believed,  were  it  possible  to  slight  Him  as  the 
most  do,  and  turn  back  the  bargain,  and  bestow  their  money  else- 
where upon  trifles  of  no  value,  children's  commodities,  rattles,  and 
painted  toys  ?  Such  are  your  greatest  projects,  even  for  earthly 
kingdoms,  in  respect  of  Christ,  and  this  glory  provided  in  Him. 
How  wonderful  is  it  that  where  this  happiness  is  daily  proclaimed, 
and  you  are  not  only  informed  of  it,  but  entreated  to  receive  it, 
not  only  is  it  offered  you,  but  pressed  and  urged  upon  you,  and 
you  say  you  believe  the  matter ;  yet  still,  the  false  glory  and  other 
vanities  of  this  world  amuse  and  entangle  you,  so  that  you  close 
not  with  this  rich  offer  of  eternal  glory. 

But  where  any  do  close  with  it,  it  is  indeed  by  a  Call  that  goes 
deeper  than  the  ear,  a  word  spoken  home  to  within,  a  touch  of  the 
Spirit  of  God  upon  the  heart,  which  hath  a  magnetic  virtue  to 
draw  it,  so  that  it  cannot  choose  but  follow,  and  yet  chooses  it 
most  freely  and  sweetly  ;  doth  most  gladly  open  to  let  in  Jesus 
Christ  and  His  sweet  government  upon  his  own  terms,  takes  Him 
and  all  the  reproaches  and  troubles  that  can  come  with  Him. 
And  well  it  may,  seeing,  beyond  a  little  passing  trouble,  abiding, 
eternal  glory. 

The  state  to  which  a  Christian  is  called,  is  not  a  poor^nd  sad 
estate,  as  the  World  judges  ;  it  is  no  less  than  eternal  glory.  The 
World  think  it  strange  to  see  the  believer  abridge  himself  in  the 
delights  of  sin,  their  common  pursuits  and  eager  graspings  after 
gains,  or  honors,  or  pleasures  of  sense ;  but  they  know  not  the  in- 
finite gain  that  he  hath  made,  in  that  he  hath  exchanged  this  dross 
fur  downweight  of  pure  gold.  The  world  see  what  the  Christian 
leaves,  but  they  see  not  what  he  comes  to,  what  his  new  purchase 
is,  in  another  place  ;  they  see  what  he  suffers,  but  not  what  he 
expects,  and  shall  attain  as  the  end  of  those  sufferings,  which  shall 
shortly  end.  But  he,  knowing  well  upon  what  conditions  all  these 
things  run,  may  well  say,  Non  magna  relinquo,  magna  sequor — 
How  small  is  what  I  forsake,  how  great  that  which  I  follow  after  ! 

It  is  Glory,  Eternal  Glory,  His  eternal  Glory,  true,  real  Glory. 
All  here  that  is  so  named,  is  no  more  than  a  name,  a  shadow  of 
glory ;  it  cannot  endure  the  balance,  but  is  found  too  light,  as 
was  said  of  a  great  monarch,  Dan.  v. ;  and  even  many  principali- 
ties and  provinces,  put  into  the  scale  one  after  another,  still  add 
no  weight :  yea,  possibly,  as  a  late  political  writer  wittily  observes 
of  a  certain  monarch,  "  The  more  kingdoms  you  cast  in,  the  scale 
is  still  the  lighter."  Men  are  naturally  desirous  of  glory,  and  gape 
after  it ;  but  they  are  naturally  ignorant  of  the  true  nature  and 
place  of  it :  they  seek  it  where  it^is  not,  and,  as  Solomon  says  of 
riches,  set  their  hearts  on  that  which  is  not,  Prov.  xxiii. 
*28 


330  LEIGIITON'S  SELECT  WORKS. 

no  subsistence  or  reality.  But  the  glory  above,  is  true,  real 
glory,  and  bears  weight,  and  so  bears  aright  the  name  of  glory, 
the  term  for  which  in  the  Hebrew  [Kebud]  signifies  weight ;  and 
the  Apostle's  expression  seems  to  allude  to  that  sense:  speaking 
of  the  same  glory  to  come,  he  calls  it  afar  more  excellent  iveight 
of  glory.  2  Cor.  iv.  17.  It  weighs  down  all  labor  and  sufferings 
in  the  way,  so  far,  as  that  they  are  not  Once  worth  the  speaking  of  in 
respect  of  it.  It  is  the  hyperbole.  Other  glory  is  overspoken,  but 
this  Glory  is  overglorious  to  be  duly  spoken  :  it  exceeds  and  rises 
above  all  that  can  be  spoken  of  it. 

Eternal.']  Oh,  that  adds  much  !  Men  would  have  more  reason 
so  to  affect  and  pursue  the  glory  of  the  present  world,  such  as  it 
is,  if  it  were  lasting,  if  it  stayed  with  them  when  they  have  caught 
it,  and  they  stayed  with  it  to  enjoy  it.  But  how  soon  do  they 
part!  They  pass  away,  and  the  glory  passes  away,  both  as 
smoke.  Our  life  itself  is  as  a  vapour.  And  as  for  all  the  pomp 
and  magnificence  of  those  that  have  the  greatest  outward  glory, 
and  make  the  fairest  show,  it  is  but  a  show,  a  pageant  that  goes 
through  the  street,  and  is  seen  no  more.  But  this  hath  length  of 
days  with  it — Eternal  Glory.  Oh,  a  thought  of  that  swallows  up 
all  the  grandeur  of  the  world,  and  the  noise  of  reckoning  years 
and  ages.  Had  one  man  continued,  from  the  Creation  to  the 
end  of  the  world,  at  the  top  of  earthly  dignity  and  glory,  admired 
by  all,  yet  at  the  end,  everlasting  oblivion  being  the  close,  what  a 
nothing  were  it  to  eternal  glory!  But,  alas!  we  cannot  be 
brought  to  believe,  and  deeply  to  take  the  impression  of  eternity  ; 
and  this  is  our  undoing. 

Manner  in  which  we  should  praise  God. 

We  should  seek  after  a  fit  temper,  and  labor  to  have  our  hearts 
brought  to  a  due  disposition  for  His  praises.  And  in  this  view, 
[1.]  See  that  they  be  spiritual.  All  spiritual  services  require  that, 
but  this  service  most,  as  being  indeed  the  most  spiritual  of  all. 
Affection  to  the  things  of  this  earth,  draws  down  the  soul,  and 
makes  it  so  low  set,  that  it  cannot  rise  to  the  height  of  a  song  of 
praise;  and  thus,  if  we  observed  ourselves,  we  should  find,  that 
when  we  let  our  hearts  fall  and  entangle  themselves  in  any  infe- 
rior desires  and  delights,  as  they  are  unfitted  generally  for  holy 
things,  so,  especially,  for  the  praises  of  our  holy  God.  Creature 
loves  debase  the  soul,  and  turn  it  to  earth,  and  praise  is  altogether 
heavenly. 

[2.]  Seek  a  heart  purified  from  self-love,  and  possessed  with 
the  love  of  God.  The  heart  which  is  ruled  by  its  own  interest  is 
scarcely  ever  content,  still  subject  to  new  disquiet.  Self  is  a  vex- 
ing thing,  for  all  things  do  not  readily  suit  our  humors  and  wills, 
and  the  least  touch  that  is  wrong  to  a  selfish  mind  distempers  it, 


COMMENTARY    ON    PETER.  331 

•K' 

and  disrelishes  all  the  good  things  about  it.  A  childish  condition 
it  is,  iT  crossed  but  in  a  toy,  to  throw  away  all.  Whence  are  our 
frequent  frettings  and  grumblings,  and  why  is  it  that  we  can 
drown  a  hundred  high  favors  in  one  little  displeasure,  so  that  still 
our  finger  is  upon  that  string,  and  there  is  more  malcontent  and 
repining  for  one  little  cross,  than  praises  for  all  the  mercies  we 
have  received  ?  Is  not  this  evidently  from  the  self-love  that 
abounds  in  us?  Whereas,  were  the  love  of  God  predominant  in 
us,  we  should  love  His  doings  and  disposals,  and  bless  His  name 
in  all.  Whatsoever  were  His  will,  would,  in  that  view,  be  amiable 
and  sweet  to  us,  however  in  itself  harsh  and  unpleasant.  Thus 
should  we  say  in  allv:  This  is  the  will  and  the  hand  of  my  Father, 
who  doth  all  things  wisely  and  well ;  blessed  be  His  name. 

The  soul  thus  framed,  would  praise  in  the  deeps  of  troubles  : 
not  only  in  outward  afflictions,  but  in  the  saddest  inward  condi- 
tion, it  would  be  still  extolling  God,  and  saying,  However  He  deal 
with  me,  He  is  worthy  to  be  loved  and  praised.  He  is  great  and 
holy,  He  is  good  and  gracious  ;  and  whatsoever  be  His  way  and 
thoughts  towards  me,  I  wish  Him  glory.  If  he  will  be  pleased  to 
give  me  light  and  refreshment,  blessed  be  He  ;  and  if  He  will 
have  me  to  be  in  darkness  again,  blessed  be  He,  glory  to  II is 
name  !  Yea,  what  though  He  should  utterly  reject  me,  is  He 
not  for  that  to  be  accounted  infinitely  merciful  in  the  saving  of 
others?  Must  He  cease  to  be  praiseworthy  for  my  sake  ?  If  He 
condemn,  yet  He  is  to  be  praised,  being  merciful  to  so  many 
others  ;  yea,  even  in  so  dealing  with  me,  He  is  to  be  praised,  for 
in  that  He  is  just. 

Thus  would  pure  love  reason  for  Him,  and  render  praise  to 
Him.  But  our  ordinary  way  is  most  untoward  and  unbeseeming 
His  creatures,  even  the  best  of  them,  much  more  such  worms  as 
we  are ;  that  things  must  rather  be  to  our  mind  than  His,  and  we 
must  either  have  all  our  will,  or  else,  for  our  part,  He  shall  have 
none  of  His  praises. 

[3.]  Labor  for  that  which  on  these  two  will  follow,  a  fixed  heart. 
If  it  be  refined  from  creature-love,  and  self-love,  spirituality 
and  love  of  God  will  fix  it ;  and  then  shall  it  be  fit  to  praise,  which 
an  unstable,  uncomposed  heart  can  never  be,  any  more  than  an 
instrument  can  be  harmonious  and  fit  to  play  on,  that  hath  loose 
pins,  still  slipping  and  letting  down  the  strings,  pins  that  never 
fasten.  And  thus  are  the  most :  they  cannot  fix  to  Divine 
thoughts,  to  consider  God,  to  behold  and  admire  His  excellency 
and  goodness,  and  His  free  love.  Oh,  that  happy  word  of  David, 
worthy  to  be  twice  repeated  !  When  shall  we  say  it  ?  O  God,  /4) 
heart  isjixed:  well  might  he  add,  /  will  sing  and  give  praise. 
Psal.  Ivii.  7.  Oh,  that  we  would  pray  much  that  He  would  fix 
our  hearts,  and  then,  He  having  fixed  them,  we  should  praise 
Him  much. 


FROM  THE  LECTURES  ON  ST.  MATTHEW. 


We  have  seen  His  Star  in  the  East,  and  we  have  come  to  worship  Him. 

When  a  soul  is  busy  asking  after  Jesus  Christ,  if  it  be  inquired 
what  would  you  do  with  him,  Why  this  is  my;purpose,  will  it  say, 
I  would  worship  him.  I  would  not  only  be  saved  by  him,  but  I 
would  fall  down  and  adore  him,  and  acknowledge  him  rny  king  ; 
and  if  I  had  any  thing  better  than  another,  I  would  offer  it  him. 
But  what  hast  thou  1  Hast  thou  rich  presents  for  him  ?  Alas  ! 
no.  These  are  called  wise  men,  and  were,  it  seems,  rich ;  had 
rich  gifts.  I  arn  a  foolish  and  a  poor  creature,  and  I  have  noth- 
ing to  offer, — Nothing.  Hast  thou  a  heart  1  Yes  :  a  heart  I 
have  ;  but,  alas  !  there  can  be  nothing  more  unfit  for  him,  and  un- 
worthy of  him:  it  is  dark,  and  foul,  and  hard,  all  disorder  and 
filthiness.  Yet,  wilt  thou  give  it  him  as  it  is,  and  be  willing  that 
he  use  and  dispose  of  it  as  it  pleases  him  ?  Oh,  that  he  would  ac- 
cept of  it,  that  he  would  take  it  upon  any  terms  !  Here  it  is  :  if 
it  would  fly  out  from  this  offer,  I  would  he  would  lay  hold  of  it. 
Oh  !  that  it  were  once  received  by  him,  that  it  were  in  his  hand  ; 
and  then  let  him  do  with  it  what  seems  him  good.  Sayest  thou 
so  1  Then  it  is  done.  Give  it  really  and  freely,  and  he  will  take, 
and  make  it  better  at  its  worst,  than  all  the  gold,  and  frankincense, 
and  myrrh  of  all  those  rich  countries  where  they  abound,  and  will 
purify,  rectify,  and  make  it  quite  another  thing  than  it  is.  And 
it  shall  never  repent  thee  to  have  made  a  gift  of  it  to  him.  He 
shall  frame  it  to  his  own  likeness,  and  in  return  will  give  thee 
himself,  and  be  thine  for  ever. 

The  mature  ages  of  John  and  our  Saviour  when  each  entered  on  His  minis- 
try. 

John  the  Baptist,  an  extraordinary  person  in  his  birth  and  cal- 
ling, holy  from  the  womb,  a  prophet,  and  more  than  a  prophet; 
and  Jesus  Christ  himself  far  more  than  he,  his  Lord  and  Master, 
tJK  Prince  of  Prophets ;  and  yet,  neither  of  them  came  abroad  in 
lire  ministry  till  about  the  age  of  thirty  years,  the  time  specified 
in  the  law  for  the  service  of  the  house  of  God.  But  our  ignorance 
makes  us  bold  and  fool-hardy  :  we  rush  forward  not  knowing  our- 
selves nor  this  calling,  its  excellency  and  holiness,  and  our  mean- 
ness and  unholiness.  This  I  say,  not  that  I  think  measure  doth 


LECTURES    ON  ST.  MATTHEW.  333 

punctually  and  literally  tie  us,  especially  the  necessity  of  some 
times  and  the  scarcity  of  faithful  laborers  being  considered,  upon 
which  some  may  lawfully,  yea,  ought  to  be  drawn  forth,  if  unwil- 
ling and  yet  able. 

But  surely,  the  consideration  of  these  examples  should  give  a 
due  check  and  curb  to  our  usual  precipitate  hearts,  which  in  these 
times  had  need  of  some  restraint,  even  in  some  who  possibly  have 
some  competency  both  of  abilities  and  true  piety.  Good  fruit  may 
be  plucked  too  green,  which,  let  alone  awhile  to  ripen,  would 
prove  much  more  pleasant  and  profitable. 

In  these  two,  their  long  lying  hid  is  so  much  the  more  remarka- 
ble, inasmuch  as  besides  their  singular  fitness  for  appearing  much 
sooner,  they  had  so  short  a  time  allotted  for  their  course;  the 
Forerunner  but  about  one  year,  and  our  Lord  Jesus  Christ  him- 
se/f  but  about  three  years  and  a  half.  But  this  was  the  assigned 
time  in  the  Divine  wisdom,  which  was  found  sufficient  for  the 
work  committed  to  them  ;  and  what  needs  more  ?  Let  not  any 
grudge  for  themselves,  or  for  any  other,  their  speedy  removal, 
upon  this  conceit,  that  they  might,  in  nature's  course,  continue 
much  longer,  and,  in  appearance,  through  their  labor  be  still  more 
serviceable.  Let  all  rather  study  for  themselves,  and  wish  unto 
others,  that  they  may  be  diligent  in  their  work  while  their  day 
lasts,  be  it  short  or  long,  faithful  and  fruitful  in  their  generation, 
and  the  shorter  their  day  is  like  to  be,  work  the  faster ;  for  cer- 
tainly the  good  of  life  is  not  in  the  length  of  it,  but  in  the  use  of  it. 

Repentance. 

Repentance  levels  the  heart  to  God,  makes  it  a  plain  for  Christ 
to  walk  in,  casts  down  the  mountains  of  pride,  and  raises  the  soul 
from  base,  low,  earthly  ways  and  affections,  smooths  the  rugged 
passions,  and  straights  the  crooked  deceit  of  the  heart,  makes  it 
sincere  and  straight  both  towards  God  and  man.  And  then  the 
reason,  the  kingdom  of  God  is  at.  hand,  is  implied  in  that,  Prepare 
his  way ;  that  says,  He  is  coming,  is  upon  his  way,  and  therefore 
sends  his  harbinger  to  make  it  fit  for  him.  And  this  is  our  busi- 
ness, to  be  dealing  with  our  hearts,  levelling,  smoothing,  and 
straightening  them  for  our  Lord,  that  he  may  take  delight  to 
dwell  and  walk  in  them,  and  refresh  them  with  his  presence  ;  and, 
certainly,  the  more  holy  diligence  is  used  in  suiting  the  heart  to 
his  holy  will,  the  more  of  his  sweet  presence  shall  we  enjoy. 

John's   Severity  to  the  Pharisees  and  Sadducees,  when  they  came  to  his 
baptism. 

Great  multitudes  flocked  to  him,  to  hear  him,  and  be  baptized. 
For  though  Baptism,  in  the  way  he  used  it,  was  not  usual,  yet 
their  accustomed  use  of  legal  worship  made  it  the  less  strange, 


334  LEIGHTON'S  SELECT  WORKS. 

and  the  more  acceptable  to  them.  And  being  accompanied  with 
the  doctrine  of  repentance,  remission  of  sins,  and  the  news  of  the 
kingdom  of  heaven  approaching,  it  could  not  choose  but  find  some 
reverence  and  attention.  But  certainly,  of  multitudes  that  will 
run  to  the  word,  and,  possibly,  particularly  flock  after  the  minis- 
try of  some  for  a  time,  there  may  be  many,  as  doubtless  were 
there,  that  are  but  light  stuff,  carried  with  the  stream  as  corks 
and  straws  are.  Men  should  examine  well  even  such  things  as 
seem  to  speak  some  love  to  religion  in  them,  whether  they  be  real 
or  not.  This,  John  does  not  spare  to  tell  home  to  the  seemingly 
best  of  those  that  came  to  him,  that  esteemed  themselves,  and 
were  esteemed  by  others,  more  religious  than  the  multitude.  Yea, 
the  Spirit  of  God  directed  him  to  deal  mote  sharply  with  them 
than  with  others  that  came  to  him  ;  they  being  of  all  others  com- 
monly most  confident  of  self-righteousness,  and  therefore  furthest 
from  the  true  work  of  repentance,  which  humbles  the  soul  to  the 
dust,  and  lays  it  low  in  its  own  eyes  :  these  sects  being,  beyond 
the  multitude,  swelled  with  conceit  of  their  own  estate,  he  spares 
the  rest,  and  pricks  them  sharply,  that  the  tumor  may  fall.  It 
may  seem  somewhat  strange  that  he  entertains  so  roughly  those 
that  came  respectfully  to  him,  and  with  others  were  willing  and 
desirous  to  hear  his  doctrine,  and  partake  of  his  baptism.  Was 
not  this  the  way  to  beat  them  back,  and  make  them  distaste  both? 
There  is,  indeed,  much  prudence  required  in  the  ministers  of 
the  word,  to  know  to  attemper  their  admonitions  and  reproofs,  that 
by  too  much  rigor  they  discourage  not  weak  beginners  who  are 
inquiring  after  the  ways  of  God;  but  withal  they  should  be  no 
less  wary  that  by  too  much  credulity  and  lenity  they  sooth  not 
any  in  their  formality  and  carnal  confidence.  And  'the  most  we 
have  to  deal  withal,  commonly  are  in  most  hazard  upon  this  hand; 
there  is  too  little  heart4iumbling.  And  many  are  ready  to  take 
up  some  piece  of  reformation  of  their  ways,  and  the  externals  of 
religion,  and  deem  themselves  presently  good  Christians.  Oh  ! 
the  deceit  and  slothful  nes  of  our  hearts!  How  ready  are  we  to 
lay  hold  upon  an  easy  guise  of  our  own,  and  think  what  some  fur- 
ther press,  is  but  melancholy  and  needless  preciseness  ! 

My  beloved  Son,  in  whom  I  am  well  pleased. 

In  this  word  lies  all  the  comfort  of  a  Christian.  No  pleasing- 
ness,  nor  acceptance,  indeed,  out  of  him  ;  but  in  him,  all  accept- 
ance of  all  who  are  in  him.  Nothing  delights  the  Father  but  in 
this  view.  All  the  world  is  as  nothing  in  his  eye,  and  all  men 
hateful  and  abominable  by  sin.  Thou,  with  all  thy  good  nature, 
and  good  breeding,  and  good  carriage,  art  vile  and  detestable  out 
of  Christ.  But  if  thou  get  under  the  robe  of  Jesus,  thou  and  all 
thy  guiltiness  and  vileness,  then  art  thou  lovely  in  the  Father's 


LECTURES    ON    ST.    MATTHEW-  335 

eye.  Oh !  that  we  could  absolutely  take  up  in  him,  whatsoever 
we  are,  yet  shrouded  under  him  !  Constant,  fixed  believing  is  all. 
Let  not  the  Father  then  see  us  but  in  the  Son,  and  all  is  well. 

Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness,  to  be  tempted  of, 
the  devil. 

The  Apostle  doth  fitly  style  our  Lord  Jesus,  the  captain,®*  leader, 
of  our  salvation.  He  marches,  leads  all  the  way,  puts  us  on  noth- 
ing that  he  hath  not  first  encountered.  And  in  his  going  before, 
there  is  that  decorum  there  marked,  Heb.  xii.  10  :  Jt  icas  meet  he, 
should  be  made  perfect  by  sufferings.  So  particularly  by  this  kind, 
that  is  the  sharpest  sensation,  by  these  he  was  entered  into  his  cal- 
ling ;  initiated  or  consecrated,  as  the  word  there  is.  Let  none, 
therefore,  of  his  followers  think  to  go  free.  If  you  mean  to  follow 
Christ,  reckon  for  temptations,  to  meet  them  even  at  first,  and  so 
in  all  the  way.  We  readily  misreckon,  though  warned  ;  we  count 
as  we  would  have  it;  write  up  such  ease  and  joys,  <fec.,  and  think 
not  on  afflictions  without,  and  temptations  within,  which  yet  are 
much  our  portion  here.  Unwise  to  put  to  sea  and  expect  no 
storms,  nothing  but  fair  weather  !  Let  this  be  our  warning,  that 
we  be  not  secure  ;  we  shall  meet  temptations.  But  let  this  be 
our  comfort,  that  we  be  not  dismayed,  that  in  this  we  do  follow 
him.  He  went  before  us  in  this  conflict,  and  overcame  before  us, 
and  for  us  ;  and  we  likewise,  in  his  strength,  shall  overcome. 

Then. — When?  Look  backward.  Then — presently  after  he 
was  baptized,  and  not  simply  by  the  water  of  Jordan,  but  by  the 
Spirit  from  Heaven,  and  was  singularly  replenished,  full  of  the 
Holy  Ghost,  as  St.  Luke  hath  it,  Luke  iv.  1.  Thus  shall  thou  be 
sure  to  be  assaulted  when  thou  hast  received  the  greatest  enlarge- 
ments from  Heaven,  either  at  the  sacrament  or  in  prayer,  or  in 
any  other  way  ;  then  look  for  an  onset.  This  arch-pirate  lets  the 
empty  ships  pass,  but  lays  wait  for  them  when  they  return  rich- 
est laden. 

Then. — Again,  look  forward.  Then — when  he  was  to  enter  on 
his  work,  his  public  ministry.  Thus  look  to  be  assailed,  when 
thou  art  to  engage  in  any  special  service.  Each  according  to  his 
place  will  find  this:  when  he  is  upon  some  purpose  of  honoring 
God  in  any  particular  undertaking  or  course,  and  is  nearest  the 
performance,  then  shall  the  strength  of  hel!  be  mustered  up 
against  him.  Now,  knowing  it  to  be  thus,  this  ought  rather  to 
embolden  than  discourage  us  in  any  such  way.  This  expert  ene- 
my knows  his  interest  well,  and  does  not  thus  bestir  himself 
lightly,  but  feels  that  his  kingdom  is  in  danger,  and  that  he  shall 
certainly  be  a  loser. 

Now,  as  this  is  incident  to  every  Christian,  and  particularly, 
according  to  the  eminency  of  their  service,  to  ministers  of  Jesus 


336  LEIGHTON'S  SELECT  WORKS. 

Christ,  as  here  to  him  when  towards  entering  on  his  own  minis- 
try, so,  in  this,  they  should  reinforce  themselves  in  him  ;  should 
follow  him  on,  and  apply  and  employ  him  for  the  victory. 

This  [Temptation]  was  one  of  Luther's  schoolmasters,  and  so 
it  is  to  all  the  servants  of  Christ;  and  so  are  all  the  three,  Prayer, 
Meditation,  and  Temptation.  And  this  is  very  needful,  that  both 
with  the  more  skill,  and  with  the  more  compassion,  they  may  be 
helpful  to  them  that  are  tempted.  Certainly,  in  all  things,  expe- 
rience gives  the  deepest  sense  and  the  readiest  faculties.  He  who 
was  here  tempted,  could  know  more  by  speculation  than  ever  any 
man;  yet  was  it  found  meet,  that  even  He  should  be  trained  by 
the  experience  of  these  things,  as  in  that  cited  place,  Heb.  ii.  10, — 
perfected  as  captain,  made  a  complete  commander  by  hard  servi- 
ces, sufferings,  and  temptations.  So  Heb.  iv.  15,  and  v.  2 — 8. 
Men  expert  in  war,  laugh  at  the  learnedest  discourse  of  pedants, 
as  is  reported  of  Hannibal. 

Oh  !  heart  feeling  is  a  main  thing  in  this.  It  is  going  to  the 
wrong  hand,  for  a  troubled  or  tempted  Christian  to  go  to  an  un- 
troubled, untempted  minister,  who  never  knew  what  that  meant. 
Their  errand  takes  not:  they  find  little  ease  in  complaining  of 
their  grief  to  him  that  never  felt  such  a  thing  ;  as  Nazianzen  ob- 
serves, that  they  who  are  stung  with  a  serpent,  cannot  endure  to 
bemoan  themselves  to  any  but  some  that  have  felt  the  pain.  To 
have  found  such  trouble,  and  then  an  issue,  such  and  such  com- 
fort,— Oh,  it  enables  much  in  that  case. 

Satan  quoting  Scripture. 

The  Devil  can  cite  Scripture.  Receive  not,  then,  everything 
at  first,  that  comes  with  an  it  is  written  ;  and  as  not  everything  of 
men's  opinion  thus  backed,  so,  not  those  doubts  that  are  raised 
within  thee,  and  managed  against  thee  in  this  way.  How  often 
does  Satan  make  a  poor  believer  at  a  stand  by  some  Scripture 
objection!  But  take  this  course;  follow  thy  Captain  in  this. 
Satan  is  a  liar,  and  cuts  and  pares  when  he  cites;  as  he  here  left 
out,  thy  ways,  to  make  room  for  Cast  thyself  headlong,  which  was 
not  the  way.  Now  our  Saviour  does  not  contest  with  him  about 
this,  takes  no  notice  of  that  sleight,  but,  in  a  plain,  full  counter- 
blow, beats  him  out  of  it,  gives  him  another  it  is  written,  that 
carries  clear  how  he  abused  his.  And  there  is  admirable  wisdom 
in  this  much  more  than  if  he  had  disputed  about  the  word  which 
all  observe  here,  was  cunningly  left  out ;  for  in  this,  our  Saviour 
teaches  us  our  better  way  in  this  case,  either  with  perverse  men, 
in  the  avouching  of  their  errors,  or  with  Satan,  in  his  thus  assault- 
ing us  with  misalleged  Scripture,  not  so  much  to  subtilize  about 
the  very  place  or  words  abused.  It  may  be  so  cunningly  done 
sometimes,  that  we  cannot  well  find  it  out ;  but  this  dovvriright, 


LECTURES    ON    ST.    MATTHEW.  337 

sure  way  beats  off  the  sophister  with  another  place,  clearly  and 
plainly  carrying  that  truth  which  he  opposes  and  we  adhere  to. 
So,  though  thou  canst  not  clear  the  sense  of  an  obscure  Scrip- 
ture, thou  shalt  always  find  a  sufficient  guard  in  another  that  is 
clearer. 

Our  Saviour  was  pleased  thus  to  bear  many  assaults,  and  thus  to 
fence  and  beat  off  the  Tempter  by  the  word,  both  for  our  instruction 
and  comfort,  who  otherwise,  for  himself,  could  immediately  have 
repelled  him,  and  sent  him  back  at  first.  But  indeed  he  pleased 
not  himself  in  Anything;  had  an  eye  to  us  in  all  he  did  and  suf- 
fered, and  did  all  in  reference  to  our  advantage.  Oh,  how  should 
we  love  him! 

And  let  not  any  abuse  of  the  Scripture,  by  Satan  or  by  men, 
abate  our  esteem,  or  lead  us  to  abandon  our  use  of  it;  but  let  us 
study  it  still,  labor  to  be  well  acquainted  with  it,  make  it  our  jnag- 
azine,  have  ready  our  defences  from  thence  in  all  kinds  of  assault. 
Oh  !  let  this  word  dwell  richly  in  us,  for  it  is  our  life.  A  stone 
out  of  this  brook  smites  Goliath.  And  observing  these  evils  here, 
labor  to  be  fortified  against  them.  Surely  they  were  main  ones, 
that  were  brought  forth  in  this  combat.  Ready  we  are  either  to 
distrust  our  God,  or,  in  abused  confidence,  to  presume  upon  un- 
warranted ways.  And  for  the  third  temptation,  how  strong  is  it, 
though  not  to  gain  that  gross  point  of  disclaiming  God  for  love  of 
the  world,  yet,  how  many  hearts  are  secretly  and  insensibly  in- 
veigled and  stolen  away  from  Him  by  it,  drawn  to  neglect  His 
worship,  or  to  cold  remissness  in  it,  and  to  follow  the  ways  of  the 
honor,  gain,  or  pleasures  of  this  world,  that  Satan  suggests,  and 
so  to  worship  him  and  it  altogether,  instead  of  the  Lord  our  God, 
whom  alone  we  are  to  adore  and  serve,  and  whose  due  is  all  our 
heart ! 

The  Sermon  on  the  Mount. 

Others  may  grow  stale,  but  this  sermon,  never  so  often  read  over, 
is  always  new.  Oh,  how  full  of  divine  doctrine!  How  plain,  and 
yet  how  high  and  excellent,  delighting  the  soul  as  a  bright  day, 
clear  light  all  along  !  We  need  not  strain  for  the  clearness  of  it 
upon  that  word,  He  opened  his  mouth;  for  every  word  here 
spoken,  speaks  for  itself;  carries,  as  light  does,  its  own  evidence. 
He  begins  with  that  great  point  which  all  are  concerned  in,  and 
all  naturally  someway  desirous  to  know,  the  doctrine  of  blessed- 
ness, in  short  aphorisms  ;  and  the  rest  of  his  discourse  follows  out 
the  same  argument,  directing  the  way  to  happiness  in  those 
graces,  purity,  meekness,  mercy,  &c.  For  although  all  grace  is 
radically  one,  and  he  that  hath  one,  hath  all,  yet  they  are  thus 
specified  :  1st.  For  the  weakness  of  our  apprehensions,  which  take 
not  full  view  so  easily,  they  are  spelled  out  to  us,  but  only  so,  that 
29 


338  LEIGHTON'S  SELECT  WORKS. 

taking  them  the  easier  severally,  as  letters  of  one  word,  we  may 
set  them  together  again,  as  all  being  one  blessedness.  2dly, 
Though  every  true  Christian  hath  all  graces,  yet  all  are  not  alike 
eminent  in  all.  We  may  confidenlly  say,  that  there  is  no  one  who 
equally  excels  in  every  grace  ;  but  in  several  persons,  several  par- 
ticular graces  do  most  act  and  evidence  themselves,  shooting  up 
above  the  rest ;  yea,  in  one  and  the  same  person,  one  grace  will, 
at  some  times,  be  more  evident  and  sensible  than  at  others.  3dly. 
They  are  thus  parcelled  out  to  us,  that  we  may  apply  ourselves 
the  more  particularly  sometimes  to  the  study  of  one,  sometimes  to 
the  study  of  another,  the  neglect  whereof  is  a  great  cause  of  our 
great  deficiency  in  them  all.  We  hear  them  and  like  them,  may 
be,  and  think,  these  are  good,  but  we  do  not  set  to  the  attainment  of 
them  :  we  applaud,  and  leave  them  there  ;  approve  all,  and  neg- 
lect all.  If  at  any  time  we  have  any  desires  after  them,  they  are 
general  and  confused  :  we  grasp  at  all,  and  catch  nothing. 

This  I  would  recommend,  to  be  more  particular  in  our  pur- 
poses ;  sometimes  to  set  ourselves  to  some  one  grace,  not  seclu- 
ding nor  turning  away  the  rest,  for  that  cannot  be,  but  yet,  more 
particularly  plying  that  one,  were  it  humility,  poverty  of  spirit, 
meekness,  or  any  other  ;  and  for  some  time  to  make  that  one  our 
main  task,  were  it  for  some  weeks  or  months  together,  and  exam- 
ine every  day's  practice  in  that  particularly.  .But  like  unsettled 
students  among  many  books,  we  rove  and  reel,  and  make  offers  at 
every  grace,  and  still  lag  behind,  and  make  no  considerable  pur- 
chase nor  progression  in  any. 

Now,  for  blessedness,  what  is  the  common  voice,  at  least,  of  men's 
minds  and  practices,  though  they  speak  it  not  out  ?  Blessed  are 
the  rich,  the  honorable,  the  well-landed  or  well-befriended,  and 
they  that  can  grow  great  enough  in  the  world.  But  if  we  believe 
this  Teacher,  it  is  not  these  ;  no  such  matter.  But  if  blessedness 
be  in  things  spiritual  and  inward,  then  men  would  imagine  readily 
of  those  things  which  sound  highest,  that  have  some  grandeur, 
and  somewhat  heroic  in  them, — in  great  knowledge  of  faculty,  and 
zeal  for  high  services,  or  in  raptures,  and  ecstacies,  and  singular  di- 
vine experiences.  But  here  there  is  nothing  of  these  neither,  but 
the  meanest,  most  despised  things;  yea,  those  that  (some  of  them) 
seem  to  sound  as  miserable  and  sad  :  The  poor  in  spirit — they 
that  mourn — the  meek,  &c.  Oh  !  sweet,  lowly  graces,  poverty  of 
spirit,  meekness,  that  grow  low,  and  are  of  dark  hue,  as  the  violets, 
but  of  a  fragrant  smell ;  as  one  says,  chief  in  garlands  :  these  are 
prime  in  the  garlands  of  a  Christian.  Oh  !  study  these  ;  seek  to 
have  them  growing  within  you.  Suffering  remarkable  martyrdom 
may  seem  to  have  some  lustre  in  it ;  but  how  take  you  it,  to  be 
reviled  and  scoffed  at,  and  hated,  and  taunted,  by  Christians  in 
name,  because  thou  desirest  to  be  one  indeed  ? 


LECTURES    ON    ST.    MATTHEW.  339 

Think  not  that  I  am  come  to  destroy  the  Law  or  the  Prophets. 

He  lays  hold  of  this,  takes  occasion  upon  clearing  a  mistake 
that  had  arisen  respecting  him,  to  pass  on  to  such  doctrines  as  he 
knew  were  necessary  for  the  clearing  of  the  Law  of  God,  wronged 
by  false  glosses ;  and  he  thus  vindicates  both  himself  and  that 
Law  whereof  he  was  the  lord  and  author.  Some,  possibly,  to  ob- 
struct his  way,  and  prejudice  him  in  men's  opinions,  spake  of  him 
as  a  teacher  of  new  doctrine,  and  an  ene.my  of  the  Law  :  others, 
it  may  be,  hearing  of  a  doctrine  that  sounded  new,  would 
willingly  have  had  it  so,  would  have  been  free,  and  enjoy  libertinism. 
Now,  to  dispel  both  misapprehensions,  our  Saviour  owns  his  pur- 
pose to  be  nothing  such.  On  the  contrary,  I  come  not  to  destroy , 
but  to  fulfil.  This  did  he  in  all  things,  in  doctrine  and  in  prac- 
tice ;  and  he  declares  it  a  thing  impossible  for  any  to  annul  the 
Law  ;  that  if  any  should  offer  at  it,  in  his  actions  or  doctrine,  he 
should  undo  himself,  but  not  the  least  tittle  of  the  Law.  Yet,  fur- 
ther, these  men  that  cry  up  the  Law,  and  would  charge  me  with 
the  dissolving  of  it,  for  all  their  noise,  I  declare  to  you,  that  ex- 
cept you  take  heed,  und  observe  that  Law  better  than  they  do,  ye 
cannot  enter  into  Heaven.  How  many  deceive  themselves,  as 
these  self-pleasing,  vain  men  did  !  But  be  warned.  Except  i/unr 
righteousness,  your  religion,  go  beyond  the  civil  neighbor,  tnegood 
church-keeper,  the  formal,  painted  professor,  ye  shall  fall  short 
of  that  which  both  you  and  they  reckon  upon.  How  many,  who 
think  themselves  fair  for  Heaven,  shall  find  themselves  wofully 
mistaken,  when  it  is  past  help !  Oh !  examine  well  in  due  time, 
and  see  whether  you  are  indeed  for  Heaven  or  not.  Tt  is  the  sad- 
dest mistake  ever  man  fell  into,  to  dream  on  of  Heaven,  till  he 
find  himself  in  Hell. 

Forgiveness  of  Injuries. ' 

We  have  that  sweet  doctrine  of  not  revenging,  but  patiently 
bearing,  and  readily  forgiving  of  injuries,  and  loving  enemies,  and 
doing  good  to  all.  This  does  not  bar  any  calm  way  of  self-right- 
ing, to  which  there  is  sometimes  an  obligation  ;  but  men  over- 
stretch it,  and  passion  and  self-love  domineer,  under  this  pretext. 
Therefore,  the  words  sound  a  little  extreme,  as  a  counter-bowing 
of  our  crooked  hearts,  but  it  is  to  bring  them  straight.  Let  Julian 
and  other  atheists  laugh  at  it,  but  it  is  the  glory  of  Christians. 
No  doctrine  or  religion  in  the  world,  presses  so  much  clemency 
and  innocency,  and  bounty  as  theirs,  even  to  sworn  enemies. 
This,  we  say,  is  its  glory.  And  whereas  it  seems  to  render  men 
sheepish,  to  make  them  less  than  men,  it  makes  them  indeed  more 
than  men,  even  like  God.  Benignity  and  mercy  or  Divine  and 
Godlike,  chief  traits  of  God's  image  in  his  children.  His  sun 


0  LEIGHTON'S  SELECT  WORKS. 

rises,  and  his  rain  descends  on  the  just  and  the  unjust.  So,  a 
diffusive,  sweet,  bountiful  soul,  is  still  desiring  to  do  good,  by 
hand,  by  counsel,  by  any  comfort  within  its  reach  towards  all,  re- 
warding good  for  evil.  These  things  deeply  thought  on  and  really 
practised,  would  make  Christians  indeed,  children  like  the  Hea- 
venly Father. 

Alms,  Prayer,  and  Fasting. 

Good  actions  cannot  well  be  hid,  and  possibly,  some  even  of 
this  sort,  giving  of  alms.  Yea,  sometimes  it  may  be  necessary 
for  example  and  exciting  others,  that  they  should  know  of  it.  But 
take  heed  that  vanity  creep  not  in  under  this.  And  further  than 
either  unavoidable  necessity,  or  some  evident  further  good  of  thy 
neigbor  carries  it,  desire  to  be  unknown  and  unseen  in  this. 
When  it  must  be  public,  let  thy  intention  be  secret.  Take  no 
delight  in  having  the  eyes  of  men  on  thee  :  yea,  rather  count  it  a 
pain,  and  still  eye  God  alone,  for  he  eyes  thee.  And  remember 
it,  even  in  public  acts  of  charity,  and  other  such  like,  He  sees  in 
secret.  Though  the  action  be  no  secret,  the  spring,  the  source  of 
it  is,  and  He  sees  by  what  weights  the  wheels  go,  and  He  still  looks 
upon  that ;  views  thy  heart,  the  hidden  bent  and  intention  of  it, 
which  man  cannot  see.  So  then,  though  in  some  cases  thou  must 
be  seen  to  do,  yet,  in  no  case  do  to  be  seen  :  that  differs  much, 
and  where  that  is,  even  the  other  will  be  as  little  as  may  be. 
Thou  wilt  desire  rather,  and,  where  it  can  be,  still  choose  to  do 
unseen,  that  others  should  know  as  little  of  thy  charity  as  may  be, 
besides  the  party  that  receives  it ;  yea,  if  it  might  be,  that  even 
the  party  might  not  know, — as  he  that  stole  in  money  under  his 
sick  friend's  pillow  ;  yea,  to  let  thy  very  self  know  as  little  as  pos- 
sible, as  our  Saviour  here  expresses  it,  Let  not  thy  left  hand  know 
what  thy  right  hand  doeth.  An  excellent  word  !  Reflect  not  on 
it  as  thy  action,  with  self-pleasing ;  that  is  the  left  hand  in  view  ; 
but  look  on  God's  goodness  to  thee,  that  thou  art  not  in  the  re- 
ceiver's room,  and  he  in  thine ;  that  He  makes  thee  able  to  re- 
lieve another,  which  many  are  not,  and  being  able,  makes  thee 
willing,  which  far  fewer  are.  For  both,  thou  art  to  bless  Him, 
and  be  the  humbler,  the  more  thou  dost.  Take  thy  very  giving 
to  thy  distressed  brother,  as  a  gift  from  God,  a  further  obligation 
on  thee.  Though  he  is  pleased  to  become  thy  debtor  for  a  further 
reward,  yet,  truly,  the  thing  itself  is  His  gift,  and  a  great  one,  as 
David  acknowledges  excellently  in  their  offering  to  the  Temple, 
1  Chron.  xxix.  14  :  But  who  am  I,  and  what  is  my  people,  that  we 
should  be  able  to  offer  so  willingly,  after  this  sort  ?  For  all  things 
came  of  Thee,  and  of  Thine  own  have  we  given  Thee.  Not -only 
the  power,  but  the  will  is  from  God,  both  of  thine  own  which  we 
give  Thee, 


LECTURES    ON    ST.    MATTHEW.  341 

Oh,  how  far  are  the  most  from  this  direct  looking  to  God,  this 
heart  enlarging  love  of  God !  And  therefore  are  they  so  closehanded 
to  the  necessities  of  the  poor,  even  of  the  saints,  where  some  enforc- 
ing occasion,  some  eye  of  men,  some  wretched  side  respect  or  other 
draws  it  not  forth.  A  thousand  objections  are  raised  :  either  they 
need  it  not,  or  will  not  accept  of  it,  or  have  this  fault  or  that,  are 
proud  or  idle,  &c.  But  does  not  thy  God  see  what  is  at  the  bot- 
tom of  all  this  logic,  these  disputes  before  they  come  off  with  any- 
thing? And  when  thou  dost  give,  how  much  of  self,  and  how 
little  of  God  is  there  in  it !  The  left  hand  knows,  yea  it  is  done 
with  the  left  hand,  though  the  bodily  right  hand  do  it.  Most  men's 
charity  is  altogether  left  handed  :  sinister  respects  and  intentions 
are  the  main  movers  in  it. 

But  how  noble  and  happy  a  thing  is  a  truly  liberal  heart!  Even 
natural  liberty  hath  much  beauty  in  it,  but  much  more  that  which 
is  spiritual  and  Christian.  According  to  thy  power,  abounding 
in  good  works,  that  is  riches, — rich  in  good  ivorks  ;  and  he  that 
soweth  plentifully,  shall  reap  plentifully.  And  be  cheerful  in  it, 
and  do  this  for  God,  out  of  love  to  Him.  And  for  the  fruit,  how 
rich  is  that !  So  much  as  it  is  fit  to  look  to  reward,  look  to  God's 
only.  Take  Him  as  thy  debtor  upon  His  word,  rather  than  pre- 
sent payment  from  men.  Theirs  is  present  indeed,  and  our  car- 
nal hearts  are  all  for  the  present,  but  consider,  as  it  is  present,  so 
it  passes  presently,  and  is  straightway  spent.  God's  reward, 
though  to  come,  is  yet  certain,  and  when  come,  is  abiding,  ever- 
lasting. Thus  in  respect  of  all  good  actions,  and  a  holy  self-deny- 
ing course  of  life,  in  nothing  take  pay  of  men.  How  vain,  what 
smoke  is  it,  their  breath,  and  how  soon  will  it  be  spent !  And 
then,  when  thou  shoulds*  come  to  look  for  a  reward  from  God,  to 
know  it  is  done,  that,  you  are  paid  already  !  That  well  judged,  is 
one  of  the  saddest  words  in  all  the  Scripture,  the  hypocrites  doom, 
He  hath  no  more  to  look  for ;  he  would  be  seen,  and  was  seen  ; 
he  would  be  praised  of  men,  and  praised  he  was  ;  he  is  paid,  and 
can  expect  no  further,  but  that  reward  which  he  would  gladly 
miss,  the  hypocrite's  portion,  eternal  fire. 

As  to  Prayer,  how  foolish  and  how  wretched  a  thing  is  it,  to 
speak  to  God,  and  look  to  men  !  What  is  there  wherein  the 
heart  will  be  single  and  abstracted  from  men,  and  commune  with 
God  alone,  if  not  in  prayer  ? 

Another  evil,  much  like  to  that  of  shew,  is  here  corrected,  an 
affected,  empty,  babbling,  length  in  prayer,  without  affection. 
The  want  of  that,  makes  a  short  prayer  long  and  babbling  ;  while 
much  of  that,  makes  a  long  prayer  short :  as  in  a  speech,  the 
quality  is  the  measure  of  the  quantity,  a  long  speech  may  be  very 
short.  This  affected  length  we  incline  to  very  much  in  holy 
exercises ;  many  beads  are  dropped,  and  paternosters  said,  &c. 
We  lay  too  much  stress  on  the  continuance  and  length  ;  think  all's 
29* 


342 

well,  if  enough  be  done  ;  whereas  God's  thoughts  are  far  other, 
and  ours  should  conform  to  his.  It  is  enough  if  well  done.  If 
the  heart  is  close  to  him  in  ever  so  short  a  prayer,  there  is  much 
said  in  a  little.  We  usually  speak  many  words,  and  say  little. 
For  help  in  this,  the  .most  excellent  model  given  by  our  Saviour, 
is  here  inserted  ;  the  beautiful  order  and  full  comprehensive  mat- 
ter of  which,  can  never  be  enough  admired. 

Then  as  to  Fasting,  which  is  a  necessary  help  of  Prayer ;  it 
does  unclog  and  free  the  wings  of  the  soul  to  mount  to  Heaven  ; 
and  in  some  respects,  it  is  a  help  to  alms  too.  The  same  rule 
must  here  be  observed,  to  appear  as  little  as  may  bej  for  the  af- 
fected discovery  spoils  and  loses  all,  yea,  the  needless  discovery 
runs  too  much  hazard,  therefore  it  is  by  all  means  to  be  avoided. 
Personal  fasting  should  be  conducted  secretly.  Practise  constant 
temperance.  Better  to  let  the  bridle  be  always  short  held  on  thy 
appetite,  than  sometimes  to  pull  it  in  extremely,  and  then  lay  the 
reins  loose  again  ;  that  is  the  way  to  stumble  and  fall  in  both. 

Judge  not,  that  ye  be  not  Judged. 

This  is  a  most  common  evil  in  man's  perverse  nature.  Even 
moral  men  have  taken  notice  of  it ;  yea,  almost  every  man  per- 
ceives and  hates  it  in  another,  and  yet  hugs  it  in  himself.  This 
is  the  evil — unequal  judging;  sharp-sightedness  in  the  evils  of  oth- 
ers, and  blindness  in  our  own.  And  this  very  evil  itself,  of  une- 
qual judging,  we  can  perceive  in  another,  and  overlook  in  our  own 
bosom.  What  discourse  fills  most  societies,  and  consumes  tijeir 
time,  but  descant  on  the  conditions  and  actions  of  others  ! 

Lawful  judgments  in  slates,  for  the  censuring  and  punishment 
of  crimes,  are  not  barred;  nor,  in  private  persons,  a  prudent  dis- 
cerning of  what  is  evil  and  sinful  in  others,  and  judging  accord- 
ingly of  it.  But  this  judging  is,  the  usually  taking  the  chair  to 
censure  all  persons  and  affairs  about  us ;  the  prying  into  the  ac- 
tions, yea,  even  the  intentions  of  men,  either  through  a  false  glass, 
seeing  faults  where  there  are  none,  or  through  a  magnifying  and 
multiplying  glass,  making  them  appear  many  more  than  indeed 
they  are.  This  is  done,  first,  by  a  curious  searching  into  the 
actions  of  others  ;  secondly,  by  the  censuring  of  good  and  indif- 
ferent actions  as  evil ;  thirdly,  by  hasty,  rash  censuring  of  doubt- 
ful actions,  though  a  little  suspicious  ;  fourthly,  by  a  true  censur- 
ing of  evil  actions,  yet  not  with  a  good  intention, — not  to  amend 
but  to  defame  thy  brother;  and,  fifthly,  by  a  desperate  sentencing 
of  the  final  estate  even  of  the  worst. 

This  is  here  declared  to  be  dangerous  and  preposterous.  1st. 
Dangerous,  by  drawing  an  answerably  severe  censure  and  judg- 
ment upon  ourselves,  usually  even  from  men,  but,  however,  cer- 
tainly from  God.  Thou  that  playest  the  arch  critie  on  all  around 


LECTURES    ON    ST.    MATTHEW.  343 

<4 

thee,  art  thou  without  fault?  Hast  thou  flattered  thyself  into  such 
a  fancy,  as  to  think  that  thou  art  above  all  exception?  Is  there 
nothing,  either  a  true  or  a  seeming  blemish,  for  any  to  point  at  in 
thee  ?  Suiely  there  is  something,  some  part  lying  open,  that  men 
may  hit  at  thee;  arid  they  will  surely  not  miss  to  do  it,  if  thou 
provokest  them.  However,  remember,  if  thou  shouldest  escape 
all  tongues,  and  pass  free  this  way,  yet,  One  unavoidable  search- 
ing hand  thou  must  come  under ;  His  judgment  who  sees  thee  to 
the  bottom,  and  can  charge  thee  with  the  secret  sins  of  thy  bosom. 
He  can  and  will  so  pay  thee  home,  all  thy  unjust  judgments  ot  thy 
brethren,  with  just  judging  of  thy  ways  and  thoughts,  that  thou 
thyself  shall  confess  no  wrong  is  done  to  thee.  For  with  what 
judgment  ye  judge,  ye  shall  be  judged. 

Then,  2dly.  It  is  absurd  and  preposterous.  l*irst  cast  the 
beam  out  of  thine  own  eye..  If  thou  wouldst,to  any  good  purpose, 
take  knowledge  of  thy  brother's  failings,  begin  at  home  ;  so  clear 
thine  eye  as  to  discern  aright.  A  heart  well  purified,  speaks  the 
most  suitable  and  pertinent  reproofs,  and  they  prove  the  most 
piercing  and  powerful. 

Shall  these  things  prevail,  my  brethren  ?  Were  it  love  to  God, 
a  fire  of  holy  zeal,  it  would  seize  first  on  things  nearest  it ;  but  it 
is  a  flying,  infernal  wildfire,  running  abroad  and  scattering  itself. 
Is  not  this  the  grand  entertainment  ?  Such-a-one  is  a  foolish 
person  ;  another,  proud  ;  a  third,  covetous.  And  of  persons  pro- 
fessing religion,  yet  will  ye  say,  They  are  as  contentious,  and 
bitter,  and  avaricious  as  others ;  or,  at  best,  if  you  have  nothing 
to  say  against  them  particularly,  yet,  All  is  dissimulation  ;  they 
are  but  hypocrites.  And  while  a  mind  is  of  this  vein,  believe  me, 
the  most  blameless  track  of  life,  and  in  it  the  very  best  action, 
how  easy  is  it  to  invent  a  sinister  sense  of  it,  and  blur  it ! 

But  oh!  my  brethren,  be  not  so  foolish.  Blunt  the  fiery  edge 
off  your  censures  on  yourselves,  where  it  is  so  safe  and  advanta- 
geous to  be  thorough  and  home.  Just  the  opposite  to  this,  judging 
others  incurs  sharp  judgment ;  but  judging  thyself  is  the  way  not 
to  be  judged.  1  Cor.  xi.  31.  For  if  we,  would  judge  ourselves,  we 
shall  not  be  judged.  This  is  the  happy  and  gainful  severity.  Learn, 
then,  to  look  upon  others,  and  all  their  ways,  with  the  highest 
charity,  which  thinktth  no  evil,  is  witty  and  inventive  of  good 
constructions  upon  anything  that  may  clear  them,  as  malice  is 
of  miscensure  of  the  best  things.  Take  all  candidly  and  mildly 
by  the  easiest  side,  the  right  handle.  And  for  thyself,  search  thy 
heart ;  sift,  try  thy  best  actions,  find  out  thy  own  earthliness,  thy 
pride  and  vanity,  thy  selfishness  and  hypocrisy,  even  in  good.  A 
self-searching  Christian  is  made  up  of  humility  and  meekness.  If 
thou  wouldst  find  much  peace  and  favor  with  God  and  man, 
be  very  low  in  thine  own  eyes.  Forgive  thyself  little,  and  others 
much. 


344  LEIGHTON'S  SELECT  WORKS 

Enter  ye  in  at  the  Strait  Gate. 

This  is  undeniably  a  main  point;  yet,  alas !  we  seem  not  to 
think  so.  How  disinclined  are  we  to  the  way  of  eternal  happiness! 
The  difficulty  is  so  represented  as  to  add  an  edge  to  our  earnest- 
ness, not  to  abate  and  weaken  our  endeavors.  This  way  is  strait 
indeed,  but  there  is  still  room  enough  within.  John  xiv.  2.  In 
my  Father's  house  are  many  mansions.  The  ease  and  delight 
there,  shall  abundantly  compensate  all  the  trouble  in  the  way. 
We  must  resolve  then,  if  we  would  not  perish,  that  we  must 
take  this  way,  how  strait  and  rugged  soever,  and  strip  and  put 
oft  all  that  entangles  and  encumbers, — that  swelling  pride,  those 
superfluous  desires  and  lusts  ;  yea,  to  put  off  and  leave  behind  even 
self  itself.  Once  in  at  that  gate,  we  shall  find  all  perfectly  com- 
pensated. And  remember,  they  are  few  that  enter  ;  few  there 
are  that  so  much  as  seek  it,  but  far  fewer  that  find  it,  even  of  those 
that  make  some  kind  of  seeking  after  it.  Many  shall  seek  to 
enter  (so  it  is  in  the  other  Evangelist,)  and  shall  not  be  able ; 
therefore,  strive  ye.  What  bustle  is  there  made  by  sea  and  land 
for  scraps  of  this  earth,  and  Heaven  alone  is  so  cheap  in  our  eyes, 
as  if  it  were  worth  no  diligence,  scarce  even  a  serious  thought ! 
Surely,  either  Heaven  is  but  a  fancy,  or  the  world  is  mad  ? 

Not  every  one  that  saith  Lord,  Lord. 

But  every  man  is  his  own  worst  deceiver  ;  therefore  he  ought 
most  to  beware  of  himself.  Whether  teacher  or  learner,  he  is  his 
own  false  prophet,  speaking  peace  where  there  is  no  peace.  There- 
fore, beware  of  yourselves.  Delude  not  yourselves  with  a  vain 
trust  in  an  empty  profession.  Not  every  one  one  that  says  Lord, 
Lord — that  makes  much  noise  and  sound  -of  the  name  of  Christ, 
yea,  that  bears  his  name  to  others,  that  preaches  him.  Oh  !  how 
many  shall  find  themselves  to  have  misreckoned  in  that  day,  when 
they  are  not  owned  by  Him,  but  commanded  away  by  that  sad 
word  Depart!  Look  to  it,  therefore,  to  the  truth  of  denying 
yourselves,  and  your  own  will,  and  yielding  yourselves  up  to  God  : 
but  he  that  doeth  the  will  of  my  Father  which  is  in  Heaven,  says 
our  Saviour.  Oh  !  take  heed  of  founding  your  house  in  the  sand. 
Though  ever  so  stately  and  fair  built,  and  shewing  fine,  yet  that 
foundation  will  be  its  ruin.  There  is  no  safe  building  but  en  the 
rock,  that  Rock  of  salvation  who  here  taught  this  doctrine.  Then 
come  storms  as  they  will,  there  can  be  no  fear.  He  that  buildeth 
on  Him  shall  not  be  ashamed.  1  Peter  ii.  6.  vNo  matter  what 
houses  or  lands  ye  have  here,  whether  any  or  none, — He  himself 
had  none  here,  provided  you  build  on  Him  as  the  foundation  of 
eternal  blessedness.  Oh,  that  men  would  think  of  this,  and 
amidst  all  their  ensuring  of  things  still  unsure,  would  mind  the 


LECTURES    ON    ST.    MATTHEW.  345 

making  of  this  sure,  which  may  be  made  so  sure  for  ever,   as  not 
to  be  moved  ! 

The  People  were  astonished  at  his  Doctrine. 

A  Divine  way  of  teaching  !  Even  some  not  converted,  are  yet 
struck  and  astonished  with  it,  but  by  this  eminently,  He  taught 
them  as  one  having  authority.  This  not  only  by  a  powerful  se- 
cret influence,  on  hearts  which  he  touched  by  his  Divine  power, 
but  even  in  the  way  of  his  own  teaching.  And  for  some  measure 
of  this,  His  ministers  ought  to  seek,  and  to  s6ek  it  from  Him,  if 
they  would  find  it.  There  is  a  force  in  things  spoken  from  the 
heart  with  holy  and  spiritual  affection  :  even  common  things  thus 
spoken,  are  far  above  |he  greatest  strains  and  notions,  that  are 
only  an  harangue  or  speech  framed  by  strength  of  gifts  and  study. 
Oh  !  much  prayer  would  put  Jife  and  authority  into  what  we  speak. 
To  be  much  on  the  mount  with  God,  would  make  our  faces  shine 
when  coming  with  His  message  to  men. 

A  Centurion's  Faith  amidst  the  Unbelief  of  Israel. 

This  man  was  a  stranger,  and  a  soldier,  yet,  it  seems,  a  prose- 
lyte ;  and  our  Lord,  receiving  this  as  a  kind  of  first  fruits  of  the 
{Jentiles,  foretels  upon  it  a  plentiful  harvest  of  them  :  Many  shall 
come,  and  the  children  of  the  kingdom  be  cast  out.  Verse  1 1 . 
This  is  a  harsh  word  to  the  Jews  ;  and  yet,  thus  often,  the  most 
remote  and  unlikely,  who  have  long  lived  strangers  to  religion, 
have  proved  notable  converts :  and  they  that  have  lived  from  their 
childhood  under  a  powerful  ministry,  and  with  persons  professing 
religion,  and  have  themselves  been  moulded  into  a  form  of  it, 
yet  die  in  their  sins,  and  never  lay  hold  of  that  salvation  unto 
which  they  always  seemed  to  be  so  near.  And  this  near  miss  of 
happiness  is  the  greatest  misery.  Children  of  the  kingdom  in 
outward  appearance  and  church  privileges,  yet,  prove  children  of 
wrath,  not  only  not  entering  into  the  kingdom  they  had  a  seeming 
title  to,  but  cast  out  into  the  dungeon  of  utter  darkness! 

Observe  the  misery  of  the  damned,  resembled  by  utter  darkness, 
void  of  light,  and  full  of  hideous  noises  and  cries ;  weeping  and 
gnashing  of  teeth.  And  the  happiness  of  glory  is  resembled  to  a 
banquet,  where  there  is  full  light  and  joy  ;  a  coronation  banquet, 
where  all  the  company  of  kings  sit  down  with  Abraham,  Isaac, 
and  Jacob,  in  the  kingdom  of  God.  And  this  and  all  other  resem- 
blances in  Scripture,  are  but  a  dark  shadow  of  that  bright  glory. 
Oh  !  were  the  things  of  eternity,  the  misery  and  the  blessedness  to 
come,  indeed  believed,  how  much  would  our  thoughts  be  in  them, 
and  how  little  room  would  they  leave  for  the  trifles  and  vanities 
that  our  hearts  are  taken  up  with ! 


346  LEIGHTON'S  SELECT    WORKS. 

Jesus  saith  unto  him,  Foxes  have  holes,  &c. 

Strange  !  Our  Saviour  seems  to  turn  off  the  very  ready  and 
full  offer  of  one,  and  to  put  forward  another  who  drew  back.  He 
is,  indeed,  absolutely  free  in  his  choice,  and  may  without  control 
do  this,  let  pass  high  temporary  fits  and  offers,  and  lay  hold  on 
what  hath  far  less  appearance.  And  the  truth  is,  he  is  privy  to 
the  secret  actions  of  men's  hearts,  and  can  discern  in  some  of  a 
very  plausible  zeal  and  forwardness,  some  false  principles  within, 
whence  it  is  kindled  ;  and  in  others  more  slow  and  inactive,  sees 
under  that  more  sincerity  at  the  bottom.  This  scribe,  possibly, 
taken  with  the  splendor  of  Christ's  miracles,  and  the  flocking  of 
multitudes  unto  him,  perceived  not  his  present  poverty  and  mean- 
ness, and  after  disgraces  and  sufferings.  |Many  make  lavish  offers 
to  religion  at  a  time  when  it  is  in  request,  or  possibly  upon  some 
discernment  of  its  own  worth  and  beauty,  but  do  not  count  the 
cost ;  consider  not  the  enmity  of  the  world,  the  outward  mean- 
ness, the  reproaching  and  despisirigs  that  usually  attend  it.  It  is 
indeed  by  far  the  best  bargain  with  all  those  who  count  the  cost, 
if  men  would  understand  it  right,  and  think  it  so  ere  they  en- 
gage in  it. 

Now  we  see  what  condition  Christ,  who  was  Lord  of  all,  chose 
for  our  sakes,  amidst  his  own  to  live  as  a  stranger,  having  no  pro- 
perty, not  so  much  as  the  beasts  and  the  birds.  He  became  poof 
to  make  us  rich,  2  Cor.  viii.  9  ;  not  rich  in  those  things  he  was 
poor  in,  but  in  things  infinitely  better.  In  that,  he  calls  his  fol- 
lowers, most  commonly,  to  a  conformity  with  himself:  he  forbids 
not,  indeed,  property  and  possessions,  but  surely  we  should  learn 
amidst  all  to  walk,  in  affection  at  least,  like  him,  as  strangers 
here,  not  glued  to  any  thing,  using  the  world  as  though  we  used  it 
not.  And  they  who  are  really  thus  as  he  was,  Oh,  what  comfort 
have  they  in  this  !  How  is  it  sweetened  to  them,  if  in  that  condi- 
tion they  indeed  follow  him  !  Hasi  thou  no  dwelling  of  thy  own, 
no  possession,  and  little  for  present  supply?  Look  up  to  Him 
who  passed  through  here  in  that  very  same  way,  and  cleave  the 
closer  to  Him  ;  so  much  the  more  eye  him  as  thy  riches  and  por- 
tion, and  thou  needest  not  envy  kings  in  their  best  days.  And 
whatsoever  be  thy  estate,  how  soon  shall  it  be  past !  And  all  that 
live,  have  much  a  like  space  of  earth  to  lie  down  in  at  last.  But 
Oh,  the  rich  inheritance  above,  for  all  that  lay  hold  on  it,  and 
follow  our  Lord  Jesus  Christ  by  the  way  ! 

And  being  entered  into  a  Ship,  there  arose  a  great  Tempest. 

Still  new  occasions,  and  accordingly,  new  evidence,  of  the  Di- 
vine power  of  Jesus  Christ.  Upon  the  ship  wherein  He  is,  there 
may,  and  usually  does  arise  a  storm ;  yet,  happy  is  it  to  be  em- 


LECTURES    ON    ST.    MATTHEW.  347 

barked  with  Him  upon  all  hazards  !  His  ship  may  be  tost,  but 
perish  it  cannot.  His  counsels  are  deep  and  wise,  and  we  can- 
not find  them  out.  He  knows  what  He  is  about  to  do,  when  we 
can  least  understand  Him.  When  we  think  that  He  leads  out 
His  people  to  be  swallowed  up  in  the  sea,  or  destroyed  in  the  wil- 
derness, He  is  only  raising  a  mount  for  Himself  to  be  seen  on, 
and  bringing  them  into  the  view  of  dangers,  yea,  of  apparent  ruin, 
to  be  more  glorious  in  their  deliverance.  His  way  is  in  the  deep, 
and  His  footsteps  are  not  known.  Canst  thou  by  searching  find 
out  God  ?  says  He  in  Job.  Which  is  not,  I  conceive,  so  much 
meant  of  His  essence,  as  of  His  operations  and  ways  ;  which  are 
so  profound  and  untraceable.  We  are  at  a  stand  often  to  think 
what  he  means  to  do  ;  whether  he  has  given  up  His  Church  and 
cause  to  the  winds  and  waves,  when  His  enemies  rage  and  roar, 
and  He  is  silent,  as  if  He  cared  not  what  became  of  all.  The 
seas  swell,  the  ship  is  tost,  and  He  sleeps. 

Now  to  speak  here  of  Christ  putting  on  our  natural  frailties,  or 
of  this  sleep,  whether  it  was  natural  or  voluntary  ;  it  might  be 
and  likely  was  both  :  wearied  with  the  concourse  of  the  multitude 
on  the  land,  he  falls  asleep  in  the  ship  ;  yet,,  doubtless,  he  had  the 
command  of  those  natural  inclinations  in  himself,  and  chooses 
now  to  sleep,  to  increase  the  appearance  of  the  danger,  and  add 
horror  to  the  visage  of  it.  So  no  doubt  it  did  ;  not  all  the  blus- 
tering of  the  winds,  nor  the  rising  of  the  waves,  was  so  frightful 
and  sad  to  the  disciples,  as  that  their  Master  slept  so  sound  in  the 
midst  of  them  ;  so  sound  as  if  rocked  asleep  by  them,  and  either 
wholly  insensible,  or  very  regardless  of  their  danger  :  as  St.  Luke 
expresses  their  feelings,  Carest  thou  not  that  ice  perish  1  Now, 
in  this  man  who  slept,  dwelt  God  who  sleeps  not,  The  Watchman 
of  Israel,  who  does  not  so  much  as  slumber.  But  they,  either 
not  so  clearly  understanding,  or,  in  the  fright,  not  so  duly  remem- 
bering and  considering  this,  were  eyeing  only  the  posture  wherein 
he  was  visible  to  them  ;  therefore,  the  sounder  he  slept,  it  awaked 
and  increaGed  their  fear  the  more.  And  as  Jesus  Christ  here 
really  did,  even  so  God  seems  sometimes  to  His  own  to  do  ;  and 
they  express  it  so.  Thus  the  Psalmist :  Awake,  arise,  why  sleepest 
Thou,  O  Lord  ?  This  He  seems  to  do,  when  the  ungodly  pros- 
per, and  when  His  people  lie  trodden  under  foot,  and  he  seems  to 
take  no  notice  of  their  pressure,  nor  stirs  for  their  deliverance. 
And  this  is  the  saddest  part  of  their  affliction  ;  they  have  no  hope 
nor  stay,  but  in  the  favor  and  protection  of  their  God  :  now  when 
that  is  retired,  and  the  curtain  drawn,  and  He  asleep,  their  prayers 
not  heard,  and  no  appearance  of  His  help,  1  say,  it  is  a  grand 
trial  of  faith,  which  shakes  and  disquiets  more  than  all  other 
things,  how  terrible  soever.  No  rage  or  noise  of  the  enemy  is  so 
grievous  as  the  silence  and  sleeping  of  God.  Thus,  in  the  soul, 
when  lusts  and  temptations  are  swelling  and  raging,  and  God  is 


348  LEIGHTON'S  SELECT  WORKS. 

retired,  and  as  asleep  to  it,  says  nothing,  controls  them  not,  but 
suffers  them  to  take  their  course  ;  this  is  that  which  breeds  the 
highest  anguish,  and  brings  a  soul  to  the  mouth  of  the  pit,  to  the 
brink  of  desperation.  Then  it  is  forced  to  cry  for  a  word  from 
his  mouth  :  Lord  Jesus,  speak  but  a  word  ;  keep  not  silence  to 
me,  or  I  am  undone  ;  there  is  no  recovery  for  me  ;  if  thou  keep 
silence,  I  am  dead  :  /  shall  be  lik?  them  that  go  down  to  the  pit ; 
or,  as  it  is  here,  Save,  Master,  or  we  perish. 

And  this  is  one  main  end  for  which  he  does. sleep,  to  awake  us, 
to  arouse  and  stir  our  prayers,  which  commonly  are,  in  times  of 
ease,  heavy,  drowsy,  lifeless  things,  as  a  man's  speech  in  sleep, 
dreaming,  incoherent,  senseless  stuff.  This  they  may  be  to  God, 
who  hearkens  to  what  the  heart  says  in  them,  though  to  man's 
ears,  the  words  may  be  fit  and  good  sense.  But  by  the  straining 
of  a  sharp  affliction,  or  near  pressing  danger,  the  heart  is  awaked 
and  speaks  itself.  Such  a  word  seems  to  sound  in  its  ears,  as 
that  of  the  mariners  to  Jonah,  Arise,  thou  sluggard,  and  call  upon 
1hy  God.  Men  do  but  trifle  in  fair  weather,  but  in  the  storm  they 
are  more  in  earnest.  Especially,  a  soul  acquainted  with  God, 
that  follows  and  relies  upon  Him,  will  take  this  course  and  no 
other  :  it  runs  straight  to  Him,  and  if  He  be  asleep,  awakes  Him. 
And  in  this  they  are  to  be  approved  and  commended,  that,  as 
here,  their  course  is  to  Jesus  Christ,  as  confident  of  his  power 
and  willingness  to  deliver  them.  This  the  disciples  did  believe  ; 
otherwise  they  had  not  left  working  for  themselves,  to  go  to  awake 
him. 

Yet  was  there  with  their  faith,  a  mixture  of  distempered,  dis- 
trustful fear,  which  Jesus  well  knew,  and  which  he  would  not 
otherwise  have  charged  them  with.  He  doth  not  altogether  cteny 
that  there  was  faith  in  them,  but  chocks  the  deficiency  of  it :  O 
ye  of  little  faith,  why  did  ye  doubt?  Apprehend  danger  and  fear, 
they  might ;  yea,  if  they  had  not,  they  would  not  have  come  to 
Christ  in  that  manner.  Without  a  Jiving  sense  of  distress  or 
danger,  there  can  be  neither  faith  nor  prayer.  These  are  stirred 
up  and  raised  to  act,  by  the  knowledge  and  feeling  of  our  need  of 
help.  But  the  misery  is,  we  scarcely  in  anything  know  our 
bounds:  our  passions  raised,  do  usually  overflow  and  pass  the 
banks.  A  little  fear  does  but  awake  faith,  but  much  fear  weak- 
ens it,  and  in  the  awakening  gives  it  too  great  a  blow,  such  a 
one  as  astonishes  it,  arid  makes  it  stagger.  That  they  were  afraid, 
was  tolerable  ;  but  their  hearts,  it  seems,  were  not  so  established 
in  the  persuasion  of  Christ's  Divine  power  and  care  of  them,  as 
became  them  ;  and  this  he  plainly,  yet  gently,  checks.  And  there 
is  this  alloy  of  distrust  with  believing,  not  only  in  the  weaker,  but 
even  in  the  strongest  Christian  ;  and  there'  is  a  continual  wrest- 
ling betwixt  them ;  sometimes  the  one  is  uppermost,  and  some- 
times the  other ;  but  faith,  in  the  end,  shall  have  the  victory.  See 


LECTURES    ON    ST.    MATTHEW,  349 

what  strange  difference  there  was  betwixt  Job  and  Job  : — Would 
one  think  it  were  the  same  person  ? — one  while  cursing  his  birth, 
and  wishing  for  death,  and  yet,  afterwards  declaring,  Though  He 
slay  me,  yet  will  I  trust  in  Him.  And  again,  afterwards,  com- 
plaining, Wherefore  hidest  Thou  Thy  face,  and  holdest  me  for 
Thy  enemy  ?  And  yet  anon,  again,  /  know  that  my  Redeemer 
liveth. 

Conduct  of  the  Gadarenes. 

The  Gadarenes  themselves  were  the  swine,  viler  than  those 
the  devils  entered  and  drowned  ;  yea,  they  were  worse  possessed 
than  the  swine,  and  drowned  in  a  more  fearful  deep,  by  the  craft  of 
those  devils.  And  that  was  their  plot.  The  devils,  knowing  how 
fast  the  hearts  of  the  owners  were  linked  to  their  swine,  thought 
it  likely  that  the  swine  being  drowned,  they  would  follow,  would 
drown  themselves  in  the  rejecting  of  Jesus  Christ.  And  they  did 
so.  How  many  who  read  or  hear  this  with  indignation,  yet,  pos- 
sibly, do  little  better  in  their  hearts, — cleaving  to  their  herds,  or 
other  goods,  gains,  or  pleasures,  or  anything  of  this  earth,  and  in 
the  love  of  these,  refusing  Jesus  Christ !  Think  it  not  a  harsh 
word,  but  take  heed  ye  be  not  such  ;  for  of  the  multitudes  to 
whom  Christ  is  offered,  there  are  very  few  whose  hearts  do  really 
open  to  him,  and  receive  him.  But  Oh,  happy  they  that  do! 
This  was  the  clearest  instance  of  perfect  misery,  and  yet,  they 
were  scarcely  at  all  to  be  pitied,  being  the  choosers  and  devisers 
of  it  themselves  :  They  besought  Jesus  to  depart,  that  is,  besought 
life  and  blessedness  to  go  from  them.  And  what  does  a  sinner, 
when  he  turns  out  and  rejects  motions  and  inspirations  of  holiness, 
lest  his  lusts  and  pleasures  of  sin  should  be  lost,  but  dismiss  Jesus, 
lest  the  swine  should  be  drowned  ? 

— Said  unto  the  sick  of  the   Palsy,  Be  of  good  cheer,  thy  sins  be  forgiven 
thee. 

This,  though  not  appearing  to  be  the  errand,  was  yet  the  most 
important  part  of  the  cure,  the  root  of  blessings  and  blessedness, 
removing  the  root  of  all  care  and  misery.  Whether  the  sick  man 
did  most  of  all,  or  did  at  all  desire,  or  expect  this  at  the  hands  of 
Jesus  Christ,  we  cannot  tell ;  but  if  he  thought  not  of  it,  (and  we 
see  no  other,)  Oh,  what  a  surprise  of  love  !  It  is  good,  corning 
to  Jesus  on  any  terms,  or  any  errand.  Some  come,  driven  by 
outward  afflictions,  and  yet  return  delivered  from  sin  and  eternnl 
death.  In  this  respect,  there  is  great  variety  in  this  matter  of  de- 
claring a  pardon.  Some  seek  and  knock,  and  wait  long,  and 
hear  it  not.  Others  are  prevented,  who  scarcely  sought  it,  but 
Christ's  first  word  to  them  is  this.  But  all  is  one  as  to  the  main  : 
30 


350  LEIGHTON'S  SELECT  WORKS. 

they  who  seek  it  with  sorrow,  shall  be  sure  to  find  it  with  joy  ; 
and  they  who  first  find  it  without  previous  sorrow,  shall  yet  be 
sure  to  find  that  sorrow  for  sin,  in  some  measure,  likewise,  after 
pardon,  if  not  before.  And  truly  it  seems  sweetest  and  kindliest, 
when  mercy  melts  the  heart.  But  well  may  He  say,  Be  of  good 
courage,  who  could  add  this,  Thy  sins  be  forgiven  thee.  Oh  ! 
what  can  dismay  after  this?  The  heart,  wholly  filled  with  divine 
peace  and  love,  bears  up  all,  and  sorrow  is  turned  into  joy  before 
a  soul  thus  assured.  Jesus  knew  well,  that  the  healing  of  his 
palsy,  without  this  pardon,  had  been  but  a  lame  cure,  only  the 
half,  and  the  far  less,  the  meaner  half.  This  was  the  main  busi- 
ness that  brought  him  down  from  Heaven  to  be  a  man,  and  to 
dwell  among  men,  and  that  made  him  die  for  man  ;  that  which 
nailed  him  to  the  cross,  and  drew  forth  his  heart's  blood  :  it  was 
for  the  remission  of  the  sins  of  many.  These  cures  of  bodily 
diseases,  though  clear  demonstrations  of  Christ's  divine  power 
and  goodness,  were  both  a  transient  appendage  and  symbol  of  that 
mainly  intended  and  highest  mercy,  the  forgiveness  of  sins. 

The  sentence  of  eternal  death  standing  in  full  force  above  the 
head  of  an  unpardoned  sinner,  if  it  were  lively  apprehended,  Oh  ! 
what  a  paralytic  trembling  would  it  strike  the  soul  into,  causing 
the  joints  of  it  to  shake  and  smite  one  upon  another,  in  the  midst 
of  its  fullest  health  and  mirth,  as  the  hand-writing  on  the  wall  did 
that  drunken  king  Belshazzar.  But  we  know  not  what  sin  is, 
though  we  hear  and  speak  of  it,  and  sometimes  confess  it ;  and 
therefore  our  hearts  leap  not  at  the  report  of  a  pardon,  though  we 
hear  of  it,  and  usually  entreat  it.  Any  of  you,  when  complain- 
ing that  you  are  robbed,  or  spoiled  of  your  goods,  would  scarcely 
think  it  to  the  purpose  were  I  to  tell  you,  Your  sins  are  pardoned. 
But  Oh  !  how  fit  a  word  it  is  to  answer  and  drown  all  griefs  ;  so 
pertinent  that  nothing  besides  it  is  so  !  And  happy  that  soul  that 
hears  it  from  His  mouth  who  gives  it,  and  who  alone  can  ascer- 
tain it.  This  is  the  answer  that  will  satisfy.  If  thou  sayest, 
am  diseased ;"  ay,  but  thy  sin  is  pardoned.  "  1  am  poor  ;"  ay, 
but  thy  sin  is  pardoned.  And  surely,  a  soul  that  heeds  it  righl 
will  be  quieted,  and  will  be  bold,  of  good  courage,  as  the  wore 
here  is,  and  will  embrace  all  other  burdens,  and  go  light  under 
them ;  will  say,  Lord,  now  let  me  live,  or  let  me  die,  let  me 
abound  or  want,  let  me  be  healthy  or  sick,  take  away  what  thoi 
wilt,  or  lay  on  what  thou  wilt,  all  is  well ;  Thou  hast  pardoned  m; 
sin. 

Sitting  at  the  Receipt  of  Custom. 

This  is  the  common  case,  the  posture  of  calling  sinners.  While 
they  are  thinking  of  no  such  thing,  but  altogether  drowned  in 
other  desires  and  cares,  (even  at  the  church,  their  hearts  are  often 


LECTURES    ON    ST.    MATTHEW.  351 

more  in  their  shops,  or  fields,  or  any  earthly  business  they  are  en- 
gaged in,)  their  very  hearts  being  a  little  custom-house,  such  a 
crowd  and  noise  of  cares  and  vanities,  as  there  is  usually  of  peo- 
ple in  a  custom-house.  He  who  hath  their  names  in  His  book  of 
life,  at  His  appointed  time  glances  at  them,  by  a  powerful  look 
cast  on  them,  and,  by  a  word  spoken  to  them,  draws  them  to 
Himself;  and  that  without  minding  any  previous  worth  or  con- 
gruous disposition  in  them,  more  than  in  others;  yea,  finding 
them  in  a  more  indisposed  temper  and  posture,  possibly,  than 
many  others  who  are  not  called,  as  the  Evangelist  here  freely  and 
humbly  declares  of  himself,  speaking  out  his  calling,  and  his  busy 
diligence  in  it,  in  the  very  instant  that  he  is  called  from  it.  Ob- 
serve, likewise,  his  expressing  of  his  common  name,  Matthew ; 
whereas  the  other  Evangelist,  in  the  recital  of  this  story,  gives 
him  that  other  name  which  was  the  more  honorable,  Levi.  Sitting 
at  the  receipt  of  custom,  a  profession  of  great  gain,  but  little 
credit  among  the  Jews  ;  and  though,  possibly,  not  utterly  unlaw- 
ful in  the  nature  of  it,  yet,  so  generally  corrupt  in  the  exercise 
and  management  of  it ;  like  some  other  callings,  which,  though  a 
man  cannot  absolutely  determine  them  to  be  unlawful,  are  yet 
seldom  or  never  lawfully  and  spotlessly  discharged.  Therefore, 
the  Jews  shunned  the  very  society  of  publicans  (tax-gatherers)  as 
a  wicked,  execrable  kind  of  men,  and  did  in  a  manner  necessitate 
them  to  converse  with  the  worst  sort  of  persons,  as  being  expelled 
and  generally  avoided  by  all  others  ;  so  that  you  find  them  here, 
ver.  10,  and  usually  in  the  Gospel,  linked  together,  publicans  and 
sinners,  that  is,  noted,  nefarious  sinners,  such  as  harlots,  and 
other  scandalously  vicious  persons.  Yet  from  this  stained  and 
ill-reputed  calling,  is  Matthew  called  by  the  holy  Lord,  to  follow 
him.  As  he  called  poor  fishermen,  and  made  them  fishers  of 
men,  to  catch  men,  to  save  them  by  their  net  spread,  the  word  of 
life  preached,  so  he  calls  a  rich  publican  to  be  a  gatherer-in  of  his 
tribute  and  treasure  in  the  world,  the  souls  of  chosen  sinners,  by 
the  publication  of  the  Gospel. 

No  rank  of  men  is  so  low,  as  to  be  below  the  condescension  of 
His  choice  and  grace ;  and  none  are  so  remote,  in  the  reputed  or 
real  iniquity  of  their  station  or  person,  as  to  be  without  the  extent 
and  reach  of  His  saving  hand.  And  He  is  pleased  to  give  instan- 
ces ol  this  in  choosing  whom  He  will,  arid  making  them  what  He 
will,  that  no  flesh  may  glory  before  him,  but  that  all  flesh  may 
glorify  Him,  whom  no  unworthiness  or  unfitness  can  prejudice, 
either  in  the  freedom  of  his  grace  in  choosin-g  them,  or  in  the 
power  of  His  grace  in  changing  the  mind  and  fitting  them  for 
what  he  calls  them  to.  He  hath  no  need,  nor  takes  notice  of  our 
rules,  nor  judges  according  to  our  thoughts.  Not  only  have  we 
here  a  publican,  but  afterwards  a  persecutor,  made  a  most  emi- 
nent preacher  and  apostle  of  Jesus  Christ.  And  His  choice  and 


352  LEIGHTON'S  SELECT  WORKS. 

calling  wipes  out  the  stain  of  all  preceding  sin,  though  the  persons 
themselves  do  readily  acknowledge  it  on  all  occasions,  as  St.  Paul 
often  does,  and  St.  Matthew  does  here.  And  indeed  it  is  sincerity 
and  humility  for  them  who  are  converted,  at  a  great  distance  of 
time  so  to  do.  But  for  others  to  object  to  them  after  their  con- 
version, either  the  meanness  or  the  sinful  ness  of  their  former  x 
lives,  were  great  uncharity  and  folly  :  it  were  to  reckon  up  to 
men  that  which  God  hath  blotted  out,  who  alone  is  interested  in 
the  account. 

Herein  God  is  wonderful,  who  seizeth  on  some  persons  in  the 
midst  of  youthful  dissipations,  or  violent  pursuits  of  the  world,  and 
purifies  them  for  Himself;  makes  them  not  only  vessels  of  honor, 
but  of  the  first  rank,  to  bear  His  name  to  others  ;  make  them 
eminently  holy,  gives  them  great  abilities,  arid,  which  is  the  top 
of  all  abilities,  ardent  love,  and  mighty  affection  for  His  service. 
His  spirit,  that  holy  fire,  refined  gross  earth  into  the  pureness  of 
transparent  glass,  to  be  the  inlet  of  light  to  His  people. 

Now,  why  is  this  one  taken  from  the  custom-house,  and  so 
many  others  left,  both  there  and  elsewhere,  round  about  him?  This 
is  arcanum  imperil,  a  state  secret :  no  reason  is  to  be  expected  but 
His  good  pleasure.  Why  is  such'  a  poor  creature  in  a  cottage 
chosen,  and  great  palaces  passed  by?  Why  are  simple  and  un- 
lettered persons  taught  the  mysteries  of  Heaven,  and  great  wits 
left  to  evaporate  themselves  upon  vain  loves,  and  other  like  follies? 
Why  in  the  same  house  is  one  chosen  and  called,  and  it  may  be 
a  servant,  and  the  rest  passed  by  ?  Nothing  can  be  given  in  an- 
swer but  this  :  Even  so,  Father,  because  it  pleascth  Thee. 


FROM  ARCHBISHOP  LEIGHTON'S  SERMONS. 


Heavenly  Wisdom. 

Our  Apostle,  speaking  of  that  wicked  wisdom  that  is  fruitful  of 
wrongs,  strifes,  and  debates,  and  that  is  only  abusively  to  be  called 
wisdom,  shews  what  kind  of  wisdom  it  is,  by  three  notable  charac- 
ters, earthly,  natural,  -and  devilish;  which  though  they  be  here 
jointly  attributed  to  one  pnd  the  savie  subject,  yet  we  may  make  use 
of  them  to  signify  some  differences  of  false  wisdom.  There  is  an 
infernal,  or  devilish  wisdom,  proper  for  contriving  cruelties  and 
oppressions,  or  subtle  shifts  and  deceits  that  make  atheism  a  main 
basis  and  pillar  of  state  policy  :  such  as  those  that  devise  mischief 


SELECTIONS   FROM    SERMONS.  353 

upon  their  beds,  &c.  Mic.  ii.  1.  This  is  a  serpentine  wisdom,  not 
joined  with,  but  most  opposite  to  the  dove-like  simplicity.  There 
is  an  earthly  wisdom  that  draws  not  so  deep  in  impiety  as  that 
other,  yet  is  sufficient  to  keep  a  man  out  of  all  acquaintance  with 
God  and  Divine  matters,  and  is  drawing  his  eye  perpetually  down- 
wards, employing  him  in  the  pursuit  of  such  things  as  cannot  fill 
the  soul,  except  it  be  with  anguish  and  vexation.  By  thy  great 
wisdom,  and  by  thy  traffic  hast  thou  increased  thy  riches,  and 
thine,  heart  is  lifted  up  because  of  thy  riches.  Ezek.  xxviii.  5. 
That  dexterity  of  gathering  riches,  where  it  is  not  attended  with 
the  Christian  art  of  rightly  using  them,  abases  men's  souls,  and 
indisposes  them  wholly  for  this  loisdom  that  is  from  above.  There 
is  a  natural  wisdom  far  more  plausible  than  the  other  two,  more 
harmless  than  that  hellish  wisdom,  and  more  refined  than  that 
earthly  wisdom,  yet  no  more  able  to  make  man  holy  and  happy 
than  they  are :  Natural,  it  is  the  word  the  Apostle  St.  Paul  useth. 
1  Cor.  ii.,  naming  the  natural  man  by  his  better  part,  his  soul : 
intimating  that  the  soul,  even  in  the  highest  faculty  of  it,  the  un- 
derstanding, and  that  in  the  highest  pitch  of  excellency  to  which 
nature  can  raise  it,  is  blind  in  spiritual  objects.  Things  that  are 
above,  cannot  be  known  but  by  a  wisdom  from  above.  Nature 
neither  affords  this  wisdom,  nor  can  it  of  itself  acquire  it.  This 
is  to  advertise  us,  that  we  mistake  not  morality  and  common  knowl- 
edge, even  of  Divine  things,  for  the  wisdom  that  is  from  above. 
That  may  raise  a  man  high  above  the  vulgar,  as  the  tops  of  the 
highest  mountains  leave  the  valleys  below  them  ;  yet  is  it  still  as 
far  short  of  true  supernatural  wisdom,  as  the  highest  earth  is  of 
the  highest  sphere.  There  is  one  main  point  of  the  method  of 
this  wisdom  that  is  of  most  hard  digestion  to  a  natural  man,  and 
the  more  natural  wise  he  be,  the  worse  he  likes  it :  If  any  man 
would  be  wise,  let  him  become  a  fool  that  he  may  become  wise.  1 
Cor.  iii.  18.  There  is  nothing  gives  nature  a  greater  prejudice 
against  religion,  than  this  initial  point  of  self-denial.  When  men 
of  eminent  learning,  or  the  strong  politicians,  hear  that,  if  they  will 
come  to  Christ,  they  must  renounce  their  own  wisdom  to  be  fit  for 
his,  many  of  them  go  away  as  sorrowful  as  the  young  man  when 

he  heard  of  selling  all  his  goods  and  giving  them  to  the  poor. 

#  #  *  *  #     ' 

This  w  isdom  represents  to  us,  the  purity  of  God's  nature.  1 
John  iii.  3.  It  gives  the  soul  an  eye  to  see  the  comeliness  and 
beauty  of  purity  :  as  the  philosopher  said  of  virtue,  to  the  end  it 
might  be  loved,  he  would  wish  no  more  but  that  it  could  be  seen. 
And  as  it  thus  morally  persuades,  so,  by  an  insensible  virtue,  it 
assimilates  the  soul  to  Christ,  by  frequent  contemplation.  It  also 
produces  all  the  motives  to  holiness  and  obedience  ;  it  begets 
these  precious  qualities  in  the  soul.  It  giveth  a  Christian  a  view 
of  the  matchless  virtues  that  are  in  Christ,  and  stirs  hirn  up  to  a 
*30 


354  LEIGHTON'S  SELECT  WORKS. 

diligent,  though  imperfect  imitation  of  them.  It  sets  before  us 
Christ's  spotless  purity,  in  whose  mouth  there  was  no  guile,  and 
so  invites  us  to  purity.  It  represents  the  perpetual  calmness  of 
His  spirit,  that  no  tempest  could  reach  to  disturb  it :  In  his  mouth 
there  was  no  contentious  noise,  his  voice  was  not  heard  in  the  streets : 
and  this  recommends  peaceableness,  and  gentleness.  And  so  in  the 
rest  here  mentioned. 

Hence,  1  conceive,  may  be  fitly  learned  for  our  use,  that  seeing 
here  is  a  due  wisdom  and  knowledge  necessary  for  guidance  and 
direction  in  the  ways  of  purity  and  peace,  it  is  evident  that  gross 
ignorance  cannot  consist  with  the  truth  of  religion,  much  less  can  it 
be  a  help  and  advantage  to  it.  I  shall  never  deny  that  a  false,  super- 
stitious religion  stands  in  need  of  it :  "  Not  too  much  scripture 
wisdom  for  the  people.'''  The  pomp  of  that  vain  religion,  like 
court  masks,  shews  best  by  candle-light.  Fond  nature  likes  it 
well  :  the  day  of  spiritual  wisdom  would  discover  its  imposture 
too  clearly.  But  to  let  their  foul  devotion  pass,  (for  such  it  must 
needs  be  that  is  born  of  so  black  a  mother  as  ignorance,)  let  this 
wisdom  at  least  be  justified  of  those  that  pretend  to  be  her  children. 
It  is  lamentable  that  amongst  us,  where  knowledge  is  not  with- 
held, men  should,  through  sloth  and  love  of  darkness,  deprive 
themselves  of  it.  What  abundance  of  almost  Brutish  ignorance 
is  amongst  the  commons  !  and  thence  arise  uncleanness,  and  all 
mannar  of  wickedness  :  a  darkness  that  both  hides  and  increaseth 
impurity.  What  is  the  reason  of,so  much  impiety  and  iniquity 
in  all  places,  but  the  want  of  the  knowledge  of  God?  Not  know- 
ing Jesus  Christ,  and  not  obeying  his  gospel,  are  joined  together. 
Hosea  iv.  1,2;  2  Thess.  i.  8.  It  will  be  found  true,  that  where 
there  is  no  obedience,  there  is  no  right  knowledge  of  Christ.  But 
out  of  all  question,  where  there  is  not  a  competency  of  knowledge, 
there  can  be  no  obedience.  And  as  thesa  two  lodge  together,  so 
observe  what  attends  them  both.  He  shall  come  in  flaming  Jire  to 
render  vengeance  on  them  that  know  not  God,  and  that  obey  not 
the  gospel  of  our  Lord  Jesus  Christ. 

And  if  there  be  any  that  think  to  shroud  unpunished  amongst 
the  thickets  of  ignorance,  especially  amidst  the  means  of  knowl- 
edge, take  notice  of  this ;  though  it  may  hide  the  deformity  of 
sin  from  your  own  sight  for  a  time,  it  cannot  palliate  it  from  the 
piercing  eye,  nor  cover  it  from  the  revenging  hand  of  Divine  Jus- 
tice. As  you  would  escape,  then,  that  wrath  to  come,  come  to 
wisdom's  school,  and  how  simple  soever  ye  be  as  to  this  world,  if 
you  would  not  perish  with  the  world,  learn  to  be  wise  unto  salva- 
tion. 

And  truly,  it  is  mainly  important  for  this  effect,  that  the  minis- 
ters of  the  Gospel  be  active  and  dexterous  in  imparting  this  wis- 
dom to  their  people.  If  they  would  have  their  conversation  to  be 
holy,  and  peaceable,  and  fruitful,  &c.,  the  most  expedient  way  is 


SELECTIONS    FROM    SERMONS.  355 

at  once  to  principle  them  well  in  the  fundamentals  of  religion  ; 
for  therein  is  their  great  defect.  How  can  they  walk  evenly  and 
regularly,  so  long  as  they  are  in  the  dark  1  One  main  thing  is, 
to  be  often  pointing  at  the  way  to  Christ,  the  fountain  of  this  wis- 
dom. Without  this,  you  bid  them  be  clothed,  and  clothe  them 
not. 

How  needful  then  is  it,  that  pastors  themselves  be  Seers  indeed, 
as  the  prophets  were  called  of  old  j  not  only  faithful  but  wise 
dispensers,  as  our  Saviour  speaks,  Luke  xii.  42,  that  they  be  able 
and  apt  to  teach.  1  Tim.  iii.  2.  Laudable  is  the  prudence  that 
tries  much  the  churches'  storehouses,  the  seminaries  of  learning  ; 
but  withal,  it  is  not  to  be  forgot,  that  as  a  due  furniture  of  learning 
is  very  requisite  for  this  employment,  so  it  is  not  sufficient.  When 
one  is  duly  enriched  that  way,  there  is  yet  one  thing  wanting,  that 
grows  not  in  schools  ;  except  this  infused  wisdom  from  above 
season  and  sanctify  all  other  endowments,  they  remain  common 
and  unholy,  and  therefore  unfit  for  the  sanctuary.  Amongst  other 
weak  pretences  to  Christ's  favor  in  the  last  day,  this  is  one,  We 
have  preached  in  thy  name ;  yet  says  Christ,  /  never  knew  you. 
Surely,  then,  they  knew  not  him,  and  yet  they  preached  him. 
Cold  and  lifeless  (though  never  so  fine  and  well  contrived)  must 
those  discourses  be,  that  are  of  an  unknown  Christ.  Pastors  are 
called  angels,  and  therefore,  though  they  use  the  secondary  helps 
of  knowledge,  they  are  mainly  to  bring  their  message  from  above, 
from  the  Fountain,  the  Head  of  this  pure  wisdom. 

Complaints  of  Sinfulness. 

After  these,  there  follow  a  few  despised  and  melancholy  persons, 
(at  least  as  to  outward  appearance,)  who  are  almost  always  hang- 
ing down  their  heads,  and  complaining  of  abundant  sinfulness. 
And  surely,  purity  cannot  be  expected  in  these  who  are  so  far 
from  it  by  their  own  confession ;  yet  the  truth  is,  that  such  purity 
as  is  here  below,  will  either  be  found  to  lodge  among  these,  or  no 
where.  Be  not  deceived  ;  think  not  that  they  who  loath,  and  (as 
they  can)  flee  from  the  unholiness  of  the  world,  are  therefore 
taken  with  the  conceit  of  their  own  holiness  ;  but  as  their  perfect 
purity  of  justification  is  by  Christ's  imputed  righteousness,  so  like- 
wise they  will  know,  and  do  always  acknowledge,  that  their  in- 
herent holiness  is  from  above  too,  from  the  same  fountain,  Jesus 
Christ.  The  wisdom  from  above  is  pure ;  this  is  their  engage- 
ment to  humility,  for  it  excludes  vaunting  and  boasting ;  and  be- 
sides that,  it  is  imperfect,  troubled  and  stained  with  sin,  which  is 
enough  to  keep  them  humble.  Their  daily  sad  experience  will 
not  suffer  them  to  be  so  mistaken  :  their  many  faults  of  infirmity 
cannot  but  keep  them  from  this  presumptuous  fault.  There  is  a 
generation,  indeed,  that  are  pure  in  their  own  eyes,  but  they  are 


356  LEIGHTON'S  SELECT  WORKS. 

such  as  are  not  washed  from  their  Jilth.  Prov.  xxx.  1*2.  They  that 
are  washed,  are  still  bewailing  that  they  again  contract  so  much 
defilement.  The  most  purified  Christians  are  they  that  are  most 
sensible  of  their  impurity.  Therefore  I  called  not  this  a  universal 
freedom  from  pollution,  but  a  universal  detestation  of  it.  They 
that  are  thus  pure,  are  daily  defiled  with  many  sins,  but  they  can- 
not be  in  love  with  any  sin  at  all,  nor  do  they  willingly  dispense 
with  the  smallest  sins,  which  a  natural  man  either  sees  not  to  be 
sin,  (though  his  dim  moonlight  discover  grosser  evils,)  or,  if  he 
do  see  them,  yet  he  judges  it  too  much  niceness  to  choose  a  great 
inconvenience  rather  than  a  little  sin.  Again,  they  differ  in  an- 
other particular :  a  natural  man  may  be  so  far  in  love  with  virtue 
after  his  manner,  as  to  dislike  his  own  faults  and  resolve  to  amend 
them;  but  yet,  he  would  think  it  a  great  weakness  to  sit  down 
and  mourn  for  sin,  and  to  afflict  his  soul,  as  the  Scripture  speaks. 
The  Christian's  repentance  goes  not  so  lightly  ;  there  is  a  great 
deal  more  work  in  it.  There  is  not  only  indignation  against  im- 
purity, but  it  proceeds  to  revenge.  2  Cor.  vii.  11.  The  saints  we 
read  of  in  Scripture,  were  ashamed  of  their  impurity,  but  never  of 
their  tears  for  it.  Let  the  world  enjoy  their  own  thoughts,  and 
account  it  folly,  yet  surely,  the  Christian  who  delights  in  purity, 
seeing  he  cannot  be  free  from  daily  sin,  when  he  retires  himself 
at  night,  is  then  best  contented  when  his  eyes  serve  him  most 
plentifully  to  weep  out  the  stains  of  the  by-past  day  ;  yet  he  knows 
withal,  that  it  is  only  his  Redeemer's  blood  that  takes  away 
the  guilt  of  them.  This  is  the  condition  of  those  that  are  truly, 
though  not  yet  fully,  cleansed  from  the  pollutions  of  the  world  by 
the  Spirit  of  wisdom  and  purity.  What  mean  they,  then,  who 
would  argue  themselves  out  of  this  number,  because  they  find  yet 
much  dross  left,  and  that  they  are  not  so  defecated  and  refined  as 
they  would  wish  to  be  1  On  the  contrary,  this  hatred  of  pollution 
testifies  strongly  that  the  contrary  of  it,  purity,  is  there  ;  and 
though  its  beginnings  be  small,  doubt  not,  it  shall  in  the  end  be 
victorious  The  smoking  of  this  flax  shews  indeed  that  there  is 
gross  matter  there,  but  it  witnesseth  likewise  that  there  is  fire  in 
it  too,  and  though  it  be  little,  we  have  Christ's  own  word  for  it, 
that  it  shall  not  be  quenched;  and  if  He  favor  it,  no  other  power 
shall  be  able  to  quench  it.  You  find  not,  indeed,  absolute  holiness 
in  your  persons,  nor  in  your  best  performances,  yet,  if  you  breathe 
and  follow  after  it,  if  the  pulse  of  the  heart  beat  thus,  if  the  main 
current  of  your  affections  be  tovyards  purity,  if  sin  be  in  you  as 
your  disease  and  greatest  grief,  and  not  as  your  delight,  then, 
take  courage ;  you  are  as  pure  as  travellers  can  be  ;  and  notwith- 
standing that  impure  spirit,  Satan,  and  the  impurity  of  your  own 
spirits,  vex  you  daily  with  temptations,  and  often  foil  you,  yet,  in 
despite  of  them  all,  you  shall  arrive  safe  at  home  where  perfection 
dwells. 


SELECTIONS    FROM    SERMONS.  357 

The  Wisdom  from  above  is  pure. 

Be  ashamed,  then,  of  your  extreme  folly,  you  that  take  pleasure 
in  any  kind  of  uncleanness.  Especially,  seeing  God  hath  reform- 
ed and  purged  .His  House  amongst  us,  you  that  are,  or  should  be, 
His  living  temples,  remain  not  unreformed.  If  you  do,  Church 
reformation  will  be  so  far  from  profiting  you,  that  as  a  clearer  light, 
it  will  but  serve  to  make  your  impurity  both  more  visible  and  more 
inexcusable.  If  you  mean  that  the  Holy  Ghost  should  dwell  with 
you,  entertain  Him,  avoiding  both  spiritual  and  fleshly  pollutions. 
The  word  here  used  doth  more  particularly  signify  chastity ;  and 
certainly,  wherever  this  wisdom  from  above  is,  this  comely  grace 
is  one  of  her  attendants.  Whatever  any  have  been  in  times  past, 
let  all  be  persuaded  henceforth  to  mortify  all  lustful  and  carnal  af- 
fections. Know  that  there  is  more  true  and  lasting  pleasure  in 
the  contempt  of  unlawful  pleasures,  than  in  the  enjoyment  of 
them.  Grieve  not,  then,  the  good  Spirit  of  God  with  actions  or 
speeches,  yea,  or  with  thoughts  that  are  impure.  The  unholy 
soul,  like  the  mystical  Babylon,  makes  itself  a  cage  of  unclean 
birds,  and  a  habitation  of  filthy  spirits  ;  and  if  it  continues  to  be 
such,  it  must,  when  it  dislodges,  take  up  its  habitation  with  cursed 
spirits  forever  in  utter  darkness.  But  as  for  those  that  are  sin- 
cerely and  affectionately  pure,  that  is,  pure  in  heart,  our  Saviour 
hath  pronounced  their  begun  happiness — Blessed  are  they  that  are 
pure  in  heart,  and  assured  them  of  full  happiness — -for  they  shall 
see  God.  This  wisdom  is  sent  from  Heaven  on  purpose  to  guide 
the  elect  thither  by  the  way  of  purity.  And  mark  how  well  their 
reward  is  suited  to  their  labor  :  their  frequent  contemplating  and 
beholding  of  God's  purity  as  they  could,  while  they  were  on  their 
journey,  and  their  laboring  to  be  like  Him,  shall  bring  them  to  sit 
down  in  glory,  and  to  be  forever  the  pure  beholders  of  that  purest 
object.  They  shall  see  God.  What  this  is,  we  cannot  tell  you, 
nor  can  you  conceive  it ;  but  walk  heavenwards  in  purity,  and 
long  to  be  there,  where  you  shall  know  what  it  means;  For  you 
shall  see  Him  as  He  is. 

Heavenly  Meditation. 

It  is  a  rare,  unfrequent  thing,  this  communing  of  the  heart  with 
God,  speaking  its  thoughts  to  Him  concerning  itself,  and  concerning 
Him  and  His  dealings  with  it,  and  the  purposes  and  intentions  it 
hath  towards  Him, — which  is  the  speech  here  recommended,  and 
is  that  Divine  exercise  of  meditation  and  soliloquy  of  the  soul  with 
itself  and  with  God,  hearkening  what  the  Lord  God  speaks  to  us 
within  us,  and  our  hearts  echoing  and  resounding  his  words,  (as 
Psalm  xxvii.  8,  9,)  and  opening  to  Him  our  thoughts  of  them  and 
of  ourselves.  Though  they  stand  open,  and  He  sees  them  all, 


358  LEIGHTON'S  SELECT  WORKS. 

even  when  we  tell  Him  not  of  them,  yet,  because  He  loves  us,  He 
loves  to  hear  them  of  our  own  speaking  :  Let  me  hear  thy  voice, 
for  it  is  sweet ;  as  a  father  delights  in  the  little  stammering,  lisp- 
ing language  of  his  beloved  child.  And  if  the  reflex  affection  of 
children  be  in  us,  we  shall  love  also  to  speak  with  our  Father, 
and  to  tell  Him  all  our  mind,  and  to  be  often  with  Him  in  the  en- 
terlainments  of  our  secret  thoughts. 

But  the  most  men  are  little  within  :  either  they  wear  out  their 
hours  in  vain  discourse  with  others,  or  possibly  vainer  discourses 
with  themselves.  Even  those  who  are  not  of  the  worst  sort,  and 
who,  possibly,  have  their  times  of  secret  prayer,  yet  do  not  so  de- 
light to  think  of  God,  and  to  speak  with  Him,  as  they  do  to  be 
coversant  in  other  affairs,  and  companies,  and  discourses,  in  which 
there  is  a  great  deal  of  froth  and  emptiness.  Men  think,  by  talk- 
ing of  many  things,  to  be  refreshed  ;  and  yet,  when  they  have 
done,  find  that  it  is  nothing,  and  that  they  had  much  better  have 
been  alone,  or  have  said  nothing.  Our  thoughts  and  speeches  in 
most  things,  run  to  waste,  yea,  are  denied  ;  as  water  spilt  on  the 
ground  is  both  lost,  and  cannot  be  gathered  up  again,  and  is  pol- 
luted, mingled  with  dust.  But  no  word  spoken  to  God,  from  the 
serious  sense  of  a  holy  heart,  is  lost  :  he  receives  it,  and  returns 
it  into  our  bosom  with  advantage.  A  soul  that  delights  to  speak 
to  Him,  will  find  that  He  also  delights  to  speak  to  it.  And  this 
communication,  certainly,  is  the  sweetest  and  happiest  choice;  to 
speak  little  with  men,  and  much  with  God.  One  short  word,  such 
as  this  here,  spoken  to  God  in  a  darted  thought,  eases  the  heart 
more  when  it  is  afflicted,  than  the  largest  discourses  and  complain- 
ings to  the  greatest  and  powerfullest  of  men,  or  the  kindest  and 
most  friendly.  It  gives  not  only  ease,  but  joy,  to  say  to  God,  / 
have  sinned,  yet  I  am  thine;  or,  as  here,  I  have  borne  chastisement, 
1  will  no  more  offend.  The  time  of  affliction  is  peculiarly  a  time 
of  speaking  to  God  ;  and  such  speech,  as  this  is  peculiarly  befit- 
ting such  a  time.  And  this  is  one  great  recommendation  of 
affliction,  that  it  is  a  time  of  wiser  and  more  sober  thoughts — a 
time  of  the  returning  of  the  mind  inwards  and  upwards.  A  high 
place,  fulness  and  pleasure,  draw  the  mind  more  outwards.  Great 
light  and  white  colors  dissipate  the  sight  of  the  eye,  and  the 
very  thoughts  of  the  mind  too  ;  and  men  find  that  the  night 
is  a  fitter  season  for  deep  thoughts.  It  is  better,  says  Sol- 
omon, to  go  to  the  house  of  mourning  than  to  the  house  of 
feasting.  Those  blacks  made  the  mind  more  serious.  It  is  a 
rare  thing  to  find  much  retirement  unto  God,  much  humility  and 
brokenness  of  spirit,  true  purity  and  spirituality  of  heart,  in  the 
affluence  and  great  prosperities  of  the  world.  It  is  no  easy  thing 
to  carry  a  very  full  cup  even,  and  to  digest  well  the  fatness  of  a 
great  estate  and  great  place.  They  are  not  to  be  envied  who 
have  them  :  even  though  they  be  of  the  better  sort  of  men,  it  is  a 
thousand  to  one  but  they  shall  be  losers  by  the  gains  and  advance. 


SELECTIONS    FROM    SERMONS.  359 

ments  of  this  world,  suffering  proportionably  great  abatements  of 
their  best  advantages,  by  their  prosperity.  The  generality  of  men, 
while  they  are  at  ease,  do  securely  neglect  God,  and  little  mind 
either  to  speak  to  Him,  or  to  hear  Him  speak  to  them.  God  com- 
plains thus  of  His  own  people  :  I  spoke  to  them  in  their  prosperity, 
and  they  would  not  hear.  The  noises  of  coach-wheels,  of  their 
pleasures,  and  of  their  great  affairs,  so  fill  their  ears,  that  the  still 
voice  wherein  God  is,  cannot  be  heard.  I  will  bring  her  into  the 
wilderness,  and  there  I  ivill  speak  to  her  heart,  says  God  of  His 
Church.  There  the  heart  is  more  at  quiet  to  hear  God,  and  to 
speak  to  Him,  and  is  disposed  to  speak  in  the  style  here  prescribed, 
humbly  and  repentingly. 

I  have  borne  Chastisement. 

The  speaking  this  unto  God  under  affliction  signifies,  that  our 
affliction  is  from  His  hand  ;  and  to  the  acknowledgement  of  this 
truth,  the  very  natural  consciences  of  men  do  incline  them. 
Though  trouble  be  the  general  lot  of  mankind,  yet  it  doth  not 
come  on  him  by  an  improvidential  fatality :  though  man  is  born  to 
trouble  as  the  sparks  fly  upwards,  yet  it  comes  not  out  of  the  dust. 
Job  v.  6,  7.  It  is  no  less  true,  and  in  itself  no  less  clear,  that  all 
the  good  we  enjoy,  and  all  the  evil  we  suffer,  come  from  the  same 
Hand  ;  but  we  are  naturally  more  sensible  of  evil  than  of  good, 
and  therefore  do  more  readily  reflect  upon  the  original  and  causes 
of  it.  Our  distresses  lead  us  to  the  notice  of  the  righteous  God 
inflicting  them,  and  of  our  own  unrighteousness  ways  procuring 
them,  and  provoking  Him  so  to  do  ;  and  therefore  it  is  meet  to 
speak  in  this  submissive,  humble  language  to  Him.  It  is  by  all 
means  necessary  to  speak  to  Him.  He  is  the  party  we  have  to 
deal  withal,  or  to  speak  to,  even  in  those  afflictions  whereof  men 
are  the  intervenierit  visible  causes.  They  are,  indeed,  but  instru- 
mental causes,  the  rod  and  staff  in  His  hand  who  smites  us  ;  there- 
fore, our  business  is  with  Him,^n  whose  Supreme  Hand  alone 
the  mitigations  and  increases,  the  continuance  and  the  ending,  of 
our  troubles  lie.  Who  gave  Jacob  to  the  spoil,  and  Israel  to  the 
robbers  ?  Did  not  the  Lord,  against  whom  we  have  sinned  ?  Isa. 
xlii.  24.  So  Lam.  i.  14,  The  yoke  of  my  transgressions  is  bound 
on  by  His  hand.  Therefore,  it  is  altogether  necessary  in  all  afflic- 
tions to  speak  to  Him.  And  as  it  is  necessary  to  speak  to  Him, 
so  it  is  meet  to  speak  thus  to  Him  I  have  borne  chastisement,  I  will 
no  more  offend.  These  words  have  in  them  the  true  composition 
of  real  repentance,  humble  submission  and  holy  resolution.  / 
have  borne  chastisement — that  is,  I  have  justly  borne  it,  and  do 
heartily  submit  to  it ;  I  bear  it  justly,  and  take  it  well ;  Lord,  1 
acquit  thee,  and  accuse  myself.  This  language  becomes  the  most 
innocent  persons  in  the  world  in  their  suffering.  Job  knew  it 
well,  and  did  often  acknowledge  it  in  his  preceding  speeches. 


360  LEIGHTON'S  SELECT  WORKS. 

Though  sometimes,  in  the  heat  of  dispute,  and  in  opposition  to 
the  uncharitable  and  unjust  imputations  of  his  friends,  he  seems 
to  overstrain  the  assertion  of  his  own  integrity  (which  Elihu  here 
corrects,)  you  know  he  cries  out,  /  have  sinned  against  Thee: 
what  shall  1  do  unto  Thee,  O  Thou  preserver  of  men  ?  Job  vii.20. 
And  chap.  ix.  ver.  30,  If  I  wash  myself  with  snow-water ,  and 
make  my  hands  never  so  clean,  yet  shaft  Thou  plunge  me  in  the 
ditch,  and  mine  own  clothes  shall  abhor  me. 

What  I  see  not,  teach  Thou  me. 

This  is  a  very  necessary  supplication,  even  for  the  most  discern- 
ing and  clearest-sighted  penitent,  both  in  reference  to  the  com- 
mandment and  rule  for  discovering  the  general  nature  and  several 
kinds  of  sin,  and  withal  for  the  application  of  this  general  light  to 
the  examination  of  a  man's  own  heart  and  ways,  that  so  he  may 
have  a  more  exact  and  particular  account  of  his  own  sins. 

The  former  part  of  the  petition  is  for  the  knowledge  of  the  law 
of  God,  as  the  rule  by  which  a  man  is  to  try  and  to  judge  himself. 
The  most  knowing  are  not  above  the  need  of  this  request ;  yea, 
I  am  persuaded,  the  most  knowing  know  best  how  much  they  need 
it,  and  are  most  humbled  in  themselves  in  the  concience  of  their 
ignorance  and  darkness  in  Divine  things,  and  are  most  earnest 
and  pressing  in  this  daily  supplication  for  increases  of  light  and 
spiritual  knowledge  from  Him  who  is  the  Fountian  of  it :  What  I 
see  not,  teach  Thou  me.  On  the  other  side,  the  least  knowing  are 
often  the  most  confident  that  they  know  all,  and  swelled  with  a 
conceited  sufficiency  of  their  model  and  determination  of  all  things, 
both  dogmatical  and  practical ;  and  therefore  are  they  the  most 
imperious  and  magisterial  in  their  conclusions,  and  the  most  im- 
patient of  contradiction,  or  even  of  the  most  modest  dissent. 

The  wisest  and  holiest  persons  speak  always  in  the  humblest 
and  most  depressing  style  of  their  own  .knowledge,  and  that  not 
with  an  affectation  of  modesty,  bm  under  the  real  sense  of  the  thing 
as  it  is,  and  the  sincere  account  they  give  of  it,  and  that  commonly  % 
when  they  are  declaring  themselves  most  solemnly,  as  in  the  sight 
of  God,  or  speaking  in  supplication  to  Him  with  whom  they  dare 
least  of  all  dissemble.  Whosoever  he  was  that  spake  those  words, 
in  the  thirtieth  chapter  of  Proverbs,  surely  he  was  a  man  of  emi- 
nent wisdom  and  piety,  and  yet  he  begins  thus  :  Surely  lam  mort 
brutish  than  any  man,  and  have  not  the  understanding  of  a  man ; 
I  have  neither  learned  wisdom,  nor  have  I  knowledge,  of  the  Holy. 
And  though  he  was  so  diligent  a  student,  and  so  great  a  proficient 
in  the  law  of  God,  yet,  how  importunate  a  petitioner  is  he  for  the 
understanding  of  it,  as  if  he  knew  nothing  at  all !  Besides  the 
like  expressions  in  other  Psalms,  in  that  one  Psalm,  [the  cxix.] 
which,  although  of  such  length,  hath  nothing  but  the  breathing 


SELECTIONS    FROM    SERMONS.  361 

forth  of  his  affection  to  the  word  and  law  of  God,  how  often  doth 
David  in  it  reiterate  that  petition,  Teach  me  thy  statutes  ! — so  often, 
that  a  carnal  mind  is  tempted  to  grow  weary  of  it,  as  a  nauseating 
tautology  ;  but  he  made  it  still  new  with  the  freshness  and  vehe- 
mency  of  his  affection  :  Make  me  to  understand  the  way  of  Thy 
precepts — Give  me  understanding,  and  1  shall  keep  Thy  law — and 
Open  Thou  mine  eyes,  that  1  may  see  the  wonders  of  Thy  law, — 
unseal  mine  eyes,  as  if  they  were  still  veiled  and  dark.  These 
are  the  earnest  and  nobly  ambitious  desires  that  daily  solicit  holy 
hearts,  and  stir  them  up  to  solicit  the  Teacher  of  heart?,  to  be 
admitted  more  into  the  secrets  and  recesses  of  Divine  knowledge  : 
not  to  those  abysses  that  God  intends  should  be  secret  still,  and 
from  which  He  hath  barred  out  our  curiosity,  as  the  forbidden  tree 
of  knowledge,  those  secrets  that  belong  to  Himself  alone,  and 
concern  us  not  to  inquire  after.  And  certainly,  to  be  wading  in 
those  deeps,  is  the  way  to  be  drowned  in  them.  The  searcher  of 
majesty  thall  be  oppressed  with  glory.  Yet,  there  is  in  man,  a 
perverse,  preposterous  desire,  to  pore  upon  such  things  as  are  on 
purpose  hidden  that  we  should  not  inquire  after  them,  and  to  seek 
after  useless,  empty  speculations  of  them,  which  is  a  luxury  and 
intemperance  of  the  understanding,  like  unto  that,  and  springing 
from  that,  which  at  first  undid  us  in  the  root.  These  are  times 
full  of  those  empty,  airy  questions,  and  notions  in  which  there  is 
no  clearness  nor  certainty  to  be  attained,  arid  if  it  were,  yet  it 
would  serve  to  little  or  no  purpose,  not  making  the  man  who  thinks 
he  hath  found  them  out,  one  jot  the  better  or  holier  man  than  he 
was  before.  What  avails  it,  says  a  devout  author,  to  dispute  and 
discourse  high  concerning  the  Trinity,  and  want  humility,  and  so 
displease  that  Trinity  ?  The  light  and  knowledge  suited  accord- 
ing to  the  intendment  of  this  copy,  is  of  nature,  such  as  purifies 
the  heart  and  rectifies  the  life.  What  I  see  not,  teach  Thou  me; 
that  is,  of  such  things  as  may  serve  this  end,  that  if  I  have  done 
iniquity,  I  may  do  it  no  more.  This  is  sound  and  solid  knowledge, 
such  a  light  as  inflames  the  heart  with  the  love  of  God  and  of  the 
beauties  of  holiness,  and  still,  as  it  grows,  makes  those  to  grow 
likewise.  Such  are  still,  we  see,  David's  multiplied  supplications 
in  that  cxix.  Psalm  ;  riot  to  know  reserved  and  useless  things,  but, 
Hide  not  thy  commandments  from  me.  Thy  hands  have  made  me 
and  fashioned  me  :  now,  what  is  it  that  Thy  creature  and  work- 
manship begs  of  Thee  1  What  is  that  which  will  complete  my 
being,  and  make  me  do  honor  to  my  Maker?  This  is  it, — Give 
me  understanding,  that  I  may  learn  Thy  commandments. 

The  Worship  of  God  in  the  Sanctuary. 

There  is  no  exercise  so  delightful  to  those  that  are  truly  godly, 
as  the  solemn  worship  of  God,  if  they  find  His  powerful  and  sen- 
3t 


362  LEIGHTON'S  SELECT  WORKS. 

sible  presence  in  it ;  and  indeed  there  is  nothing  on  earth  more 
like  to  heaven  than  that  is.  But  when  He  withdraws  Himself, 
and  withholds  the  influence  and  breathings  of  His  Spirit  in  his 
service,  then  good  souls  find  nothing  more  lifeless  and  uncomfort- 
able. But  there  is  this  difference,  even  at  such  a  time,  betwixt 
them  and  those  that  have  no  spiritual  life  in  them  at  all,  that  they 
find,  and  are  sensible  of  this  difference  ;  whereas  the  others  know 
not  what  it  means.  And  for  the  most  part,  the  greatest  number 
of  those  that  meet  together  with  a  profession  to  worship  God,  yet 
are  such  as  do  not  understand  this  difference.  Custom  and  for- 
mality draw  many  to  the  ordinary  places  of  public  worship,  and 
fill  too  much  of  the  room  ;  and  sometimes  novelty  and  curiosity, 
drawing  to  places  not  ordinary,  have  a  large  share  :  but  how  few  are 
there  that  come  on  purpose  to  meet  with  God  in  His  worship,  and 
to  find  His  power  in  strengthening  their  weak  faith,  and  weaken- 
ing their  strong  corruptions,  affording  them  provision  of  spiritual 
strength  and  comfort  against  times  of  trial,  and,  in  a  word,  ad- 
vancing them  some  steps  forward  in  their  journey  towards  Hea- 
ven, where  happiness  and  perfection  dwell  !  Certainly,  these 
sweet  effects  are  lo  be  found  in  these  ordinances,  if  we  would 
look  after  them.  Let  it  grieve  us  then,  that  we  have  so  often  lost 
our  labor  in  the  worship  of  God  through  our  own  neglect,  and 
entreat  the  Lord,  that  at  this  time  He  would  not  send  us  away 
empty.  For  how  weak  soever  the  means  be,  if  He  put  forth  His 
strength,  the  work  shall  be  done,  in  some  measure,  to  His  glory 
and  our  edification.  Now  that  He  may  be  pleased  to  do  so,  to 
leave  a  blessing  behind  Him,  let  us  pray,  &c. 

The  Times  of  the  Church  in  the  hands  of  God. 

That  sovereign  Lord,  who  at  first  set  up  the  lights  of  heaven  to 
distinguish  times  and  seasons  by  their  constant  motion,  and  like- 
wise by  His  supreme  providence  ruling  the  world,  hath  fixed  the 
periods  of  states  and  kingdom,  and  decreed  their  revolutions,  their 
rising,  ascending,  and  their  height,  with  their  decline  and  sitting, 
hath  by  a  special  providence  determined  those  changes  and  vicis- 
situdes that  befall  His  Church.  That  which  the  Psalmist  speaks, 
in  his  own  particular,  Psal.  xxxi.  15,  holds  of  each  believer,  and 
of  the  Church  which  they  makeup  in  all  ages  and  places  :  I  said, 
Thou  art  my  God,  my  times  arc  in  Thy  hand.  A  sure  and  steady 
hand  indeed,  and  therefore  he  builds  his  confidence  upon  it,  ver. 
13.  They  took  counsel  against  me,  but  I  trusted  in  thce.  And 
upon  this,  he  prays  in  faith,  that  the  face  of  God  may  shine  upon 
him,  and  the  wicked  may  be  ashamed. 

Thus,  then,  as  many  of  you  as  are  looking  after  a  day  of  mercy 
to  the  Church  of  God,  pray  and  believe  upon  this  ground,  That 
the  time  of  it  is  neither  in  the  frail  hands  of  those  that  favor  and 


SELECTIONS    FROM    SERMONS. 

seek  it,  nor  in  the  hands  of  those  that  oppose  it,  how  strong  and 
subtle  soever  they  be,  but  in  His  almighty  hand,  who  doth  in 
heaven  and  earth  what  pleaseth  Him.  If  he  have  said,  Now,  and 
here,  will  I  give  a  day  of  refreshment  to  my  people  who  have  long 
groaned  for  it,  a  day  of  the  purity  and  power  of  religion  ;  if,  I  say, 
this  be  His  purpose,  they  must  have  somewhat  more  than  omni- 
potence, who  can  hinder  it.  When  His  appointed  time  comes, 
to  make  a  day  of  deliverance  dawn  upon  His  Church,  after  their 
long  night  either  of  affliction  or  of  defection,  or  both  ;  they  who 
contrive  against  that  day-spring,  are  as  vain  as  if  they  would  sit 
down  to  plot  how  to  hinder  the  sun  from  rising  in  the  morning. 
And  they  who  let  go  their  hopes  of  it,  because  of  great  apparent 
difficulties  that  interpose  betwixt  their  eye  and  the  accomplish- 
ment of  that  work,  are  as  weak  as  if  they  should  imagine,  when 
mists  and  thick  vapors  appear  about  the  horizon  in  the  morning, 
that  these  could  hinder  the  rising  of  the  sun,  which  is  so  far  out 
of  their  reach,  and  comes  forth  as  a  bridegroom,  and  rejoices  as  a 
mighty  man  to  run  his  race,  says  David.  Those  mists  may  indeed 
hinder  his  clear  appearance,  and  keep  it  from  the  'eye  for  a  time  ; 
but  reason  tells  us,  even  then,  that  they  cannot  stop  his  Course. 
And  faith  assures  us  no  less  in  the  other  case,  that  no  difficulties 
can  hold  back  God's  day  and  work  of  mercy  to  His  people.  But 
you  will  say,  All  the  difficulty  is,  to  know  whether  the  appointed 
time  be  near  or  not.  It  is  true,  we  have  no  particular  prophecies 
to  assure  us ;  but  certainly,  when  God  awakes  His  children  and 
makes  them  rise,  this  is  a  probable  sign  that  it  is  near  day.  I 
mean,  when  He  stirs  them  up  to  more  than  usual  hopes,  and 
prayers,  and  endeavors,  it  is  very  likely  that  He  intends  them 
some  special  good.  But  yet  more,  when  He  Himself  is  arisen, 
(as  it  pleaseth  Him  to  speak,)  that  is,  when  He  is  begun  to  appear, 
in  a  more  than  ordinary  manner  of  working  by  singular  and  won- 
derful footsteps  of  providence,  this  is,  no  doubt,  a  sign  that  He 
will  go  on  to  shew  remarkable  mercy  to  Sion,  and  that  the  time  to 
favor  her,  yea,  the  set  time  is  come.  Psal.  cii.  13. 

The  true  Glory  of  the  Church. 

If  it  be  thus,  that  the  purity  of  religion  and  worship,  is  the 
cnwn  and  glory  of  a  people ;  and  therefore,  on  the  other  side, 
that  their  deepest  stain  of  dishonor  and  vileness,  is  the  vitiating  of 
religion  with  human  devices;  then,  to  contend  for  the  preserva- 
tion o.r  the  reformation  of  it,  is  noble  and  worthy  of  a  Christian. 
It  is  for  the  csown  of  Jesus  Christ,  which  is  likewise  a  crown  of 
glory  and  a  diadem  of  beauty  to  them,  He  being  their  head.  It 
is,  indeed,  the  true  glory  both  of  kings  and  their  kingdoms.  La- 
bor, then,  for  constancy  in  this  work  :  let  no  man  take  your  crown 
from  you.  You. know  how  busy  the  emissaries  of  the  Chuch  of 


364  LEIGIITON'S   SELECT  WORKS 

Rome  have  been  to  take  it  from  us,  or,  at  least,  to  pick  the  dia- 
monds out  of  it,  and  put  in  false,  counterfeit  ones  in  their  places. 
I  mean,  they  stole  away  the  power  of  religion,  and  filled  up  the 
room  with  shadows  and  fopperies  of  their  own  devising.  It  is 
the  vanity  of  that  church  to  think  they  adorn  the  worship  of  God 
when  they  dress  it  up  with  splendor  in  her  service,  which,  though 
some  magnify  it  so  much,  yet  may  most  truly  be  called  a  glister- 
ing slavery  and  captivity.  Then  is  she  truly  free,  and  wears  her 
crown,  when  the  ordinances  of  God  are  conformable  to  His  own 
appointment.  It  is  vanity  in  man,  I  say,  when  they  dress  it  up 
with  a  multitude  of  gaudy  ceremonies,  and  make  it  the  smallest 
part  of  itself ' ;  whereas,  indeed,  its  true  glory  consists  not  in 
pomp,  but  in  purity  and  simplicity.  In  the  twelfth  chapter  of  the 
Apocalypse,  we  find  the  Church,  under  the  name  of  a  woman, 
richly  attired,  indeed,  but  her  ornaments  be  all  heavenly ;  the  sun 
her  clothing,  and  her  crown  of  twelve  stars.  Needs  she,  then, 
borrow  sublunary  glory  1  No,  she  treads  upon  it :  the  moon  is 
under  her  feet.  There  is  another  woman,  indeed,  in  that  same 
book,  arrayed  in  purple  and  scarlet,  decked  with  gold  and  precious 
stones,  and  having  a  golden  cup  in  her  hand,  but  that  golden  cup 
is  full  of  abominations  and  Jilt hiness,  and  she  herself  the  mother 
of  abominations.  Apoc.  xvii.  4.  The  natural  man  judges  ac- 
cording to  his  reach  ;  but  to  a  spiritual  eye  there  is  a  most  genu- 
ine beauty  in  the  service  of  God  and  the  government  of  His 
house;  and  when  they  are  nearest  to  the  rule,  the  word  of  God, 
then  is  it  that  the  Lord  himself  is  the  crown  and  diadem  of  His 
Church. 

Insincerity  in  Public  Worship. 

External  worship  doth  openly  acknowledge  a  Deity,  but  want 
of  inward  sense  in  worship  secretly  denieth  it :  the  fool  hath  said 
in  his  heart,  there  is  no  God.  It  is  strange  to  hear  so  much  noise 
of  religion  in  the  world,  and  to  find  so  little  piety.  To  present 
the  living  God  with  a  carcass  of  lifeless  worship,  is  to  pay  Him 
with  shells  of  services,  and  so  to  mock  Him.  And  it  is  a  more 
admirable  long-suffering  in  Him  to  defer  the  punishment  of  such 
devotion,  than  of  all  the  other  sins  in  the  world.  The  Egyp- 
tian temples  were  rich  and  stately  fabrics  :  a  stranger  who  had 
looked  upon  them  without,  would  have  imagined  some  great  deity 
within  ;  but  if  they  entered,  (as  Lucian  says,  laughing  at  them,) 
nothing  was  to  be  seen,  but  only  some  ape,  or  cat,  or  pied  bull,  or 
some  other  fine  god  like  those.  To  behold  our  fair  semblance  of 
religion  who  frequent  this  house,  it  would  appear  that  we  were  all 
the  temples  of  the  Holy  Ghost ;  but  whoso  could  look  within  us, 
would  find  in  many  of  our  hearts  lust,  pride,  avarice,  or  some 
such  like  secret  vice  adored  as  a  god.  And  these  are  they  which, 


SELECTIONS    FROM    SERMONS. 


365 


while  our  bodies  sit  here,  do  alienate  our  souls  from  the  service 
of  the  Eternal  God,  so  that  we  are  either  altogether  senseless  and 
dead  before  Him,  or,  if  any  fit  of  spiritual  motion  rise  within  us, 
we  find  it  here,  and  here  we  leave  it,  as  if  it  were  sacrilege  to 
take  it  home  with  us.  But  did  once  that  Spirit  of  Grace  breathe 
savingly  upon  our  souls,  we  should  straight  renounce  and  abhor 
those  base  idols,  and  then  all  the  current  of  our  affection  would 
run  more  in  this  channel  :  our  services  would  then  be  spiritual, 
and  it  would  be  our  Heaven  upon  earth,  to  view  God  in  his  sanc- 
tuary. And  the  obtaining  of  the  change,  is,  or  should  'be,  one 
main  end  of  this  our  meeting  ;  and,  that  it  may  be  the  happy 
effect  of  it,  our  recourse  must  be  to  the  throne  of  grace  by  hum- 
ble prayer,  in  the  name  of  our  Mediator,  Jesus  Christ,  the  righ- 
teous. 

##****# 

Arise,  then,  for  the  glory  of  the  Lord  is  risen.  The  day  of 
the  Gospel  is  too  precious  that  any  of  it  should  be  spent  in  sleep, 
or  idleness,  or  worthless  business.  Worthless  business  detains 
many  of  us.  Arise,  immort;u  souly,  from  turmoil  in  the  dust,  and 
working  in  the  clay  like  Egyptian  captives.  Address  yourselves 
to  more  noble  work.  There  is  a  Redeemer  come,  who  will  pay 
your  ransom,  and  rescue  you  from  such  vile  service,  for  more  ex- 
cellent employment.  It  is  strange  how  the  souls  of  Christians  caii 
so  much  forget  their  first  original  from  Heaven,  and  their  new 
hopes  of  returning  thither,  and  the  rich  price  of  their  redemption, 
and  forgetting  all  these  dwell  so  low,  and  dote  so  much  upon 
trifles.  How  is  it  that  they  hear  not  their  well  beloved's  voice 
crying,  Arise,  my  love,  my  fair  one,  and  come  away?  Though 
the  eyes  of  true  believers  are  so  enlightened,  that  they  shall  not 
sleep  unto  death,  yet  their  spirits  are  often  seized  with  a  kind  of 
drowsiness  and  slumber,  and  sometimes  even  when  they  should 
be  of  most  activity.  The  time  of  Christ's  check  to  his  three  dis- 
ciples, made  it  very  sharp,  though  the  words  are  mild  :  What! 
could  you  not  watch  with  me  one  hour  J  Shake  off,  believing 
souls,  that  heavy  humor.  Arise,  and  satiate  the  eye  of  faith  with 
the  contemplation  of  Christ's  beauty,  and  follow  after  him  till 
you  attain  the  place  of  full  enjoyment.  And  you  others  who  never 
yet  saw  him,  arise,  and  admire  his  matchless  excellency.  The 
things  you  esteem  great,  appear  so  but  through  ignorance  of  his 
greatness.  His  brightness,  if  you  saw  it,  would  obscure  to  you 
the  greatest  splendor  of  the  world,  as  all  those  stars  that  go  never 
down  upon  us,  yet  they  are  swallowed  up  in  the  surpassing  light 
of  the  sun  when  it  arises.  Stand  up  from  the  dead,  and  He  shall 
give  you  light.  Arise  and  work  while  it  is  day,  for  the  night  shall 
come  wherein  none  can  work,  says  our  Saviour  himself.  Happy 
are  they  who  rise  early  in  the  morning  of  their  youth ;  for  the 
day  of  life  is  very  short,  and  the  art  of  Christianity  long  and 
*31 


366  LEIGHTON'S  SELECT  WORKS. 

difficult.  Is  it  not  a  grevious  thing,  that  men  never  consider  why 
they  came  into  the  world,  till  they  be  upon  the  point  of  going  out 
again,  nor  think  how  to  live,  till  they  be  summoned  to  die?  But 
most  of  all  unhappy,  he  who  never  wakens  out  of  that  pleasing 
dream  of  false  happiness,  till  he  falls  into  eternal  misery.  Arise, 
then,  betimes,  and  prevent  that  sad  awakening. 

And  being  risen,  put  on  your  beautiful  garments.  Isa.  lii.  1. 
Draw  towards  you  with  the  hand  of  faith  the  rich  mantle  of 
Christ's  righteousness.  It  is  time  to  awake,  says  the  Apostle,  and 
presently  after,  Put  .ye  on  the  Lord  Jesus  Christ.  Rom.  xiii.  11, 
14.  And  it  is  a  wonder  how  a  sinner  can  rest,  while  he  is  out 
of  this  garment ;  for  there  is  no  other  in  heaven  nor  on  earth,  can 
make  him  shine  to  God,  an,d  so  shelter  him  from  the  stroke  of 
justice.  Put  him  on  then,  and  so  shine :  being  thus  clothed, 
thou  shalt  shine  in  justification,  and  likewise  in  sanctity.  What 
a  privilege  is  it,  to  be  like  God  !  A  sanctified  conscience,  what 
can  be  said  against  it  ?  And  first  have  an  enlightened  under- 
standing, for  that  is  the  proper  seat  of  light.  That  ignorant  zeal 
which  Rome  commends,  exposes  religion  to  scorn  and  contempt. 
Heat  without  light,  is  the  character  of  the  fire  of  hell.  I  know, 
all  are  not  tied  to  a  like  degree  of  knowledge,  but  certainly,  all 
are  obliged  to  have  a  competency,  and  diligence  for  increase.  As- 
pire, then,  to  be  intelligent  Christians,  and  to  know  well  what 
you  believe.  Let  your  minds  be  filled  with  knowledge,  as  the 
Apostle  speaks.  But  let  it  not  stop  there  ;  it  must  have  influence 
into  the  will.  Lux  est  vcliiculum  caloris  :  True  light  conveys 
heat.  ^All  the  knowledge  that  the  natural  man  hath  of  Christ,  not 
warming  his  affection  to  Christ,  is  bat  ignis  fatuus,  a  vain  light, 
it  shall  never  lead  him  to  happiness.  Saving  light  produces  love, 
and  by  that  acts.  Faith  works  by  love,  says  the  Apostle.  That 
breaks  forth  and  shines  in  the  life,  in  godliness,  righteousness, 
and  sobriety.  Shine,  then,  in  all  these  ;  first,  in  piety  towards 
God,  for  this  is  the  reflection  of  those  rays  of  light  back  towards 
their  source,  and  this  will  command  the  other  two.  No  man  that 
shines  in  godliness,  will  wallow  in  injustice  and  intemperance. 
Guile  and  wrong  cannot  endure  the  light :  they  that  are  unjust 
cannot  shine.  Arid  let  them  never  offer  to  shine  among  Christians, 
who  are  not  sober,  but  stained  with  riot  and  uncleanness.  These 
foul  enormities  lay  waste  the  conscience,  and  put  out  the  light. 
How  can  any  seeds  of  grace  subsist  undrowned,  that  are  exposed 
to  a  daily  deluge  of  cups  ?  How  can  that  pure  Spirit  that  chose 
the  likeness  of  a  chaste  dove,  dwell  and  give  light  in  that  soul 
which  is  a  nest  of  impure  and  filthy  lusts  ?  No ;  there  can  be  no 
fellowship  betwixt  this  celestial  light,  whereby  we  should  shine, 
and  those  infernal  workings  of  darkness.  Let  profane  men  hold 
it  a  chief  strain  of  wit,  to  scoff  at  purity,  but  you  who  pretend 
Heaven-ward  in  good  earnest,  and  mean  to  shine  in  glory,  shine 


SELECTIONS    FROM    SERMONS.  367 

here  in  holiness  ;  For  without  holiness  no  man  shall  see  God.  And 
do  it  with  these  qualifications  :  (1.)  Constantly, — in  every  estate. 
Let  not  this  Div^je  light  go  out,  neither  by  day  in  prosperity,  nor 
by  night  in  adversity.  In  every  place.  Do  not  shine  clear,  and 
be  dark  in  your  chamber  :  they  that  do  thus,  have  their  reward. 
That  is  a  sad  word,  if  rightly  understood.  Beware  of  hypocrisy. 
("2.)  bhine  progressively,  gaining  still  more  and  more  victory  over 
darkness,  till  you  attain  unmixed  and  perfect  light.  The  way  of 
the  just,  says  Solomon,  is  like  a  shining  light,  thaLshineth  more 
and  more  unto  the  perfect  day.  Prov.  iv.  IS.  (3.)  Shine  humbly, 
to  his  glory  whose  light  you  borrow  ;  not  to  shew  forth  your  own 
excellencies,  but  His,  who  hath  called  you  from  darkness  to  His 
marvellous  light.  1  Peter  ii.  9.  If  we  be  children  of  light,  our 
brightness  must  praise  the  Father  of  lights.  Let  your  light  so 
shine  before  men,  that  they  seeing  your  good  works,  (riot  yourselves, 
if  you  can  be  hid ;  as  the  sun  affords  its  light  and  will  scarce 
suffer  us  to  look  upon  itself,)  may  glorify  (not  you,  but)  your 
heavenly  Father.  Matt.  v.  6.  To  conclude, 

The  pure  light  of  the  Church  is  revived,  and  the  glory  of  the 
Lord  is  risen  upon  you,  and  upon  this  glory  there  shall  be  a 
defence.  If  God  be  your  glory  in  the  midst  of  you,  He  will  be 
likewise  a  wall  of  fire  round  about  you.  All  the  danger  is,  if  we 
fall  short  in  the  duty  of  shining.  But  as  you  desire  that  this 
glory  should  abide  and  dwell  amongst  you,  let  all  estates  of  men 
provoke  one  another  to  shine  bright  in  holiness.  You  who  either 
by  birth  or  office  are  in  eminent  stations,  know  that  you  were  set 
there  to  be  eminent  and  exemplary  in  shining,  as  stars  of  more 
notable  magnitude.  You  who  are  ministers  of  this  light,  know 
that  you  are  the  light  of  the  world ;  and  if  the  very  light  become 
darkness,  how  great  will  that  darkness  be  !  You  that  are  of  a 
lower  order,  know  that  you  must  shine  too  ;  for  it  is  a  common 
duty.  There  is  a  certain  company  of  small  stars  in  the  firmament, 
which,  though  they  cannot  be  each  one  severally  seen,  yet,  being 
many,  their  united  light  makes  a  conspicuous  brightness  in  the 
heavens,  which  is  called  the  milky  way :  so,  though  the  shining 
of  every  private  Christian  is  not  so  much  severally  remarkable, 
yet,  the  concourse  and  meeting  of  their  light  together,  will  make 
a  bright  path  of  holiness  shine  in  tha  Church. 

Now  to  the  end  we  may  each  one  shine  in  our  measure,  we  must 
learn  to  turn  ourselves  often  towards  Him  from  whom  our  light  is 
derived.  Conversing  with  Him,  will  make  us  more  and  more 
like  Him.  There  is  a  secret  unknown  virtue  for  this  purpose  in 
secret  prayer  and  meditation.  Were  we  more  in  the  mount  with 
God,  our  faces  would  shine  more  with  men.  Let  us  then  rescue 
from  the  world  all  the  time  we  can,  to  resort  frequently  thither, 
till  such  time  as  the  soul,  which  is  now  often  pulled  down  again 
by  the  flesh,  shall  let  the  mantle  fall  and  come  down  no  more,  but 


368 

shine  there  without  spot,  and  be  forever  satisfied  with  her  Maker's 
image. 

• 
Hypocrisy. 

Art  imitates  nature  ;  and  the  nearer  it  comes  to  nature  in  its 
effects,  it  is  the  more  excellent.  Grace  is  the  new  nature  of  a 
Christian,  and  hypocrisy  that  art  which  counterfeits  it ;  and  the 
more  exquisite  it  is  in  imitation,  it  is  the  more  plausible  to  men, 
but  the  more  abominable  to  God.  It  may  frame  a  spiritual  man 
in  image  so  to  the  life,  that  not  only  others,  but  even  the  hypo- 
crite himself  may  admire  it,  and  favoring  his  own  artifice,  may  be 
deceived  so  far,  as  to  say,  and  think,  it  lives,  and  fall  in  love  with 
it ;  but  he  is  no  less  abhorred  by  the  Searcher  of  hearts,  than 
pleasing  to  himself.  Surely,  this  mischief  of  hypocrisy  can  never 
be  enough  inveighed  against.  When  religion  is  in  request,  it  is 
the  chief  malady  of  the  Church,  and  numbers  die  of  it;  though, 
because  it  is  a  subtle  and  inward  evil,  it  be  little  perceived;  It  is 
to  he  feared  there  are  many  sick  of  it,  who  look  well  and  comely 
in  God's  outward  worship,  and  they  may  pass  well  in  good  weath- 
er, in  times  of  peace,  but  days  of  adversity  are  days  of  trial. 
prosperous  estate  of  the  Church  make  hypocrites,  and-her  distress 
discovers  them;  But  if  they  escape  such  trial,  there  is^one  inevita- 
ble day  coming,  wherein  all  secret  things  shall  be  made  manifest. 
Men  shall  be  turned  inside  out :  and  amongst  all  sinners  that 
shall  then  be  brought  before  that  judgment-seat,  that  deformedest 
sight  shall  be  an  unmasked  hypocrite,  and  the-  heaviest  sentence 
shall  be  his  portion. 

Oh  !  that  the  consideration  of  this  would  scare  us  out  of  that 
false  disguise  in  time,  and  set  us  all  upon  the  study  of  sincerity  ! 
Precious  is  that  grace  in  God's  esteem  :  a  little  of  it  will  weigh 
down  mountains  of  formal  religion,  in  the  balance  of  the  sanctuary. 
Which  of  us  have  not  now  brought  hypocrisy,  more  or  less,  into 
the  house  of  God  ?  Oh,  that  it  were  not  with  intention  to  nourish 
it,  but  with  desire  to  be  here  cured  of  it !  For  He  alone  who 
hates  it  so  much,  can  cure  it  ;  He  alone  can  confer  upon  us  that 
sincerity  wherein  He  mainly  delights.  If  we  have  a  mind,  indeed, 
to  be  endued  with  it,  it  is  no  where  else  to  be  .had  :  we  must 
entreat  it  of  God  by  humble  prayer,  in  the  name  of  His  well-be- 
loved Son,  by  the  assistance  of  His  Holy  Spirit. 

Arise,  shine,  thy  light  being  come,  and  the  glory  of  the  Lord  being  risen 
upon  thee. 

Truly,  light  is  sweet,  and  it  is  a  pleasing  tiling  to  behold  the 
sun,  says  the  Preacher,  Eccl.  xi.  7.  But  the  interchange  of  night 
with  day  adds  to  its  beauty,  and  the  longest  night  makes  day 


SELECTIONS    FROM    SERMONS.  369 

the  welcomes! ;  as  that  people  well  know,  whose  situation  in  the 
world  gives  them  a  five  or  six  months'  night  all  of  one  piece.  It 
is  reported  of  some  of  them,  that  when  they  conceive  their  night 
draws  towards  an  end,  they  put  on  their  richest  apparel,  and  climb 
up  to  the  highest  mountains,  with  emulation  who  shall  first  dis- 
cover the  returning  light ;  which,  so  soon  as  it  appears,  they 
salute  with  acclamations  of  joy,  and  welcome  it  with  solemn  feast- 
ing, and  all. other  testimonies  of  exceeding  gladness.  But  such  is 
the  lethargy  of  sinful  man,  that  he  stirs  not  to  meet  his  spiritual 
light;  and,  which  is  worse,  when  it  comes  upon  him,  it  finds  him 
in  love  with  darkness.  Instead  of  his  shouts  of  joy  for  this  light, 
many  a  cry  must  be  sounded  in  his  ears,  to  awaken  him  ;  and  it 
is  well,  too,  if  at  length  he  hear  and  obey  this  voice,  Arise,  shine, 
for  thy  light  is  come. 

Internal  evidence  that  the  Scriptures  are  the  Word  of  God. 

In  this  elementary  world,  Light  being  (as  we  hear)  the  first 
thing  visible,  all  things  are  seen  by  it,  and  it  by  itself.  Thus  is 
Christ  among  spiritual  things,  in  the  elect  world  ^f  his  Church. 
All  things  are  made  manifest  by  the  Light,  says  the  Apostle, 
Ephes.  v.  13,  speaking  of  Christ,  as  the  following  verse  doth  evi- 
dently testify.  It  is  in  his  word  that  he  shines,  and  makes  it  a 
directing  and  convincing  light,  to  discover  all  things  that  concern 
his  Church  and  himself,  and  to  be  known  by  its  own  brightness. 
How  impertinent,  then,  is  that  question  so  much  tossed  by  the 
Romish  Church,  how  know  you  the  Scriptures  (say  they)  to  be 
the  word  of  God,  without  the  testimony  of  the  Church  ?  I 
would  ask  one  of  them  again,  how  they  can  know  that  it  is  day- 
light, except  some  one  light  a  candle  to  let  them  see  it.  They 
are  little  versed  in  Holy  Scripture,  who  know  not  that  it  is 
frequently  called  light ;  and  they  are  senseless  who  know  not  that 
light  is  seen  and  known  by  itself.  If  our  Gospel  be  hid,  says  the 
Apostle,  it  is  hid  to  them  that  perish,  the  god  of  this  world  having 
blinded  their  minds  against  the  light  of  the  glorious  Gospel  of 
Christ.  2.  Cor.  iv.  3.  No  wonder  if  such  stand  in  need  of  a 
testimony.  A  blind  man  knows  not  that  it  is  light  at  noon-day, 
but  by  report ;  but  to  those  that  have  eyes,  light  is  seen  by  itself. 

Christ,  the  Light  of  the  World. 

Light  fitly  resembles  Christ  in  purity  :  it  visits  many  impure 
places,  and  lights  upon  the  basest  parts  of  the  earth,  and  yet  re- 
mains most  pure  and  undefiled.  Christ  sees  and  takes  notice  of 
all  the  enormities  and  sinful  pollutions  in  the  world  ;  as  David 
says  of  the  sun,  there  is  nothing  hid  from  His  beams;  yea,  many 
of  those  foul  evils  he  cures,  and  purgeth  away  these  pollutions; 


370  LEIGHTON'S  SELECT  WORKS. 

and  yet,  he  is  never  stained  by  them  in  the  least  degree.  He  is  a 
physician  not  capable  of  infection,  and  therefore  while  he  dwelt 
among  men,  he  shunned  not  publicans  and  sinners,  but  sought 
them  rather,  for  with  such  was  his  business  and  employment.  In- 
deed, for  a  frail  man  to  be  too  bold  in  frequenting  profane  and  ob- 
stinate persons,  though  with  intention  to  reclaim  them,  is  not  al- 
ways so  safe.  Metus  est  ne  attrahant.  They  may  pull  him  in, 
who  would  help  them  forth,  and  pollute  him  who  would  cleanse 
them.  But  our  Saviour,  the  light  of  the  world,  runs  no  such 
hazard  :  he  is  stronger  than  the  perversest  sinner,  yea,  than  the 
prince  of  darkness  himself,  over  whom  his  banners  are  always 
victorious,  and  purer  than  to  be  in  danger  of  pollution.  His  pre- 
cious blood  is  a  fountain  opened  for  sin  and  uncleanness  :  sinners 
are  purified  by  it,  and  it  is  not  defiled  by  them.  Thousands  have 
washed  in  it,  yet  it  shall  abide,  and  always  shall  be  most  perfectly 
pure.  And  such  a  high  priest  was  needful  for  us,  who  is  undcjiledy 
and  who,  though  conversant  with  sinners,  to  communicate  to  them 
his  goodness,  was  yet  separate  from  sinners  in  immunity  from 
their  evil.  Heb.  vii.  26. 

To  this  agrees  well  that  title  which  the  prophet  Malachi  gives 
him,  chap.  iv.  ver.  2,  when  he  calls  him  the  Sun  of  righteousness  ; 
full  of  purity  and  righteousness,  as  the  sun  is  of  light ;  all  lumin- 
ous, without  spot ;  subject  to  no  eclipse  in  himself,  his  light  being 
Jbis  own,  though  our  sins  interposed  may  hide  him  sometimes  from 
us,  as  those  real  eclipses  in  the  sun  are  rather  ours,  for  we  are 
deprived  of  light,  but  not  of  the  sun.  Christ  is  in  many  ways 
most  fitly  called  the  Sun  ;  for  since  all  created  light  falls  infinitely 
short  of  his  worth,  the  prince  and  chief  of  lights,  the  sun,  cannot 
but  suit  best,  so  far  as  may  be,  to  set  forth  his  excellency. 

The  light  of  the  sun  is  neither  parted  nor  diminished,  by  being 
imparted  to  many  several  people  and  nations  that  behold  it  at  one 
time  ;  nor  is  the  righteousness  of  this  Sun  of  Righteousness  either 
lessened  to  himself,  or  to  individual  believers,  by  many  partaking 
of  it  at  once  :  it  is  wholly  conferred  upon  each  ose  of  them,  and 
remains  whole  in  himself.  Hence  it  is,  that  not  only  Christ  in- 
vites so  liberally  sinners  to  come  to  him,  but  even  justified  persons 
would  so  gladly  draw  all  others  to  lay  hold  on  this  righteousness 
of  their  Redeemer  ;  knowing  well,  that  if  all  the  world  were  en- 
riched by  it,  they  themselves  would  be  no  whit  the  poorer. 

Christ,  the  Light  and  Lustre  of  the  Church. 

When  the  sun  takes  its  course  towards  us  in  the  season  of  the 
year,  it  drives  away  the  bharp  frosts  and  the  heavy  fogs  of  winter, 
it  clears  the  heavens,  decks  the  earth  with  variety  of  plants  and 
flowers,  and  awakes  the  birds  to  the  pleasant  strains  of  their  nat- 
ural music.  When  Christ,  after  a  kind  of  winter  absence,  returns 


SELECTIONS    FROM    SERMONS.  371 

to  visit  a  declining  church,  admirable  is  the  change  that  he  pro- 
duces :  all  begins  to  flourish  by  his  sweet  influence  ;  his  house, 
his  worship,  his  people,  are  all  clothed  with  a  new  beauty ;  but  it 
is  spiritual,  and  therefore,  none  but  spiritual  eyes  can  discern  it. 
When  he  will  thus  return,  all  the  power  and  policy  of  man  can 
no  more  hinder  him,  than  it  could  stay  the  course  of  the  sun  in 
its  circle.  In  like  manner,  a  deserted,  forsaken  soul,  that  can  do 
nothing  but  languish  and  droop,  while  Christ  withdraws  himself, 
what  inexpressible  vigor  and  alacrity  finds  it  at  his  returning  ! 
Then  those  graces  which,  while  they  lurked,  seemed  to  have  been 
lost  and  quite  extinguished,  bud  forth  anew  with  pleasant  color 
and  fragrant  smell.  It  is  the  light  of  His  countenance  that  ban- 
isheth  their  false  fears,  that  strengthens  their  faith,  and  cures  their 
spiritual  infirmities.  This  Sun  is  indeed  the  sovereign  physician  : 
Unto  you  that  fear  my  name,  shall  the  Sun  of  Righteousness  arise 
with  healing  under  his  wings.  Mai.  iv.  2. 

#  #  #  #  # 

If  we  knew  him  rightly,  we  would  not  sell  the  least  glance  or 
beam  of  this  light  of  his  countenance,  for  the  highest  favor  of 
mortal  man,  though  it  were  constant  and  unchangeable,  which  it 
is  not.  It  is  ignorance  of  Christ,  that  maintains  the  credit  of 
those  vanities  we  admire.  The  Christian  that  is  truly  acquainted 
with  him,  enamoured  with  the  brightness  of  his  beauty,  can  gen- 
erously trample  upon  the  smilings  of  the  world  with  the  one  foot, 
and  upon  her  frownings  with  the  other.  If  he  be  rich  or  honora- 
ble, or  both,  yet,  he  glories  not  in  that,  but  Christ,  who  is  the 
glory  of  the  Lord,  is  even  then  his  chiefest  glory;  and  the  light 
of  Christ  obscures  that  worldly  splendor  in  his  estimation.  And 
as  the  enjoyment  of  Christ  overtops  all  his  other  joys,  so  it  over- 
comes his  griefs.  As  that  great  light  drowns  the  light  of  prosper- 
ity, so  it  shines  bright  in  the  darkness  of  affliction  :  no  dungeon 
so  close  that  it  can  keep  out  the  rays  of  Christ's  love  from  his  be- 
loved prisoners.  The  world  can  no  more  take  away  this  light, 
than  it  can  give  it.  Unto  the  just  ariseth  light  in  darkness,  says 
the  Psalmist:  and  When  I  sit  in  darkness,  the  Lord  shall  be  a 
light  unto  me,  says  the  Church,  Mic.  vii.  8.  And  as  this  light  is 
a  comfort,  so  it  is  likewise  a  defence,  which  suffers  no  more  of  dis- 
tress to  come  near  the  godly,  than  is  profitable  for  them.  There- 
fore we  find  very  frequently  in  Scripture,  where  this  light  and 
glory  is  mentioned,  protection  and  safety  jointly  spoken  of:  The 
Lord  is  my  light,  and  withal  my  salvation:  whom  shall  I  fear?  says 
David,  Psal.  xxvii.  1 .  The.  Lord  is  a  sun,  and  He  is  a  shield  too. 
Psal.  Ixxxiv.  21.  And  truly  I  think  him  shot-proof  that  hath  the 
sun  for  his  buckler.  And  for  glory,  Upon  all  the  glory  shall  be  a 
defence,  says  ourPrpphet,  ch.  iv.  ver.  5.  And  the  prophet  Zech- 
ariah,  where  hj^JBfo  the  Lord  the  Church's  glory  in  the  midst  of 
her,  calls  him  l^^Be,  a  wall  of  fire  roundabout  her,  ch.  ii.  ver.  4. 


372  LEIGHTON'S  SELECT  WORKS. 

The  only  way,  then,  to  be  safe,  is  to  keep  this  light  and  the  glory 
entire.  To  part  with  any  part  of  this  glory,  is  to  make  a  breach 
in  that  wall  of  fire ;  and  if  that  be  a  means  of  safety,  Jet  all  men 
judge. 

Hope  amidst  Billows. 

How  incongruous  is  it,  that  outward  dangers  or  trials  should 
over-match  it !  Will  you  trust  God  upon  His  word,  for  salvation 
and  eternal  happiness,  and  be  diffident  for  the  safety  and  needful 
blessings  of  this  temporal  life,  which  life,  in  comparison,  is  but 
for  a  moment,  and  the  best  things  of  it  but  dross  ?  Consider  that 
you  dishonor  faith  exceedingly,  and  degenerate  from  the  believing 
saints  of  former  ages.  Indeed,  the  promises  of  this  life  and  that 
which  concerns  it,  though  godliness  hath  them,  yet,  they  are  not 
so  absolute,  nor  are  they  so  absolutely  needful  for  you.  But  con- 
sidering the  wisdom  and  love  of  your  Heavenly  Father,  learn  to 
compose  your  minds  by  it. 

1  will  not  be  afraid,  though  ten  thousands  of  the  people  set  them- 
selves against  me  round  about,  says  David.  Psal.  iii.  6.  And  lest 
you  think  him  singular,  in  the  46th  Psalm,  it  is  the  joint  voice  of 
the  whole  Church  of  God  :  We  will  not  fear,  though  the  earth  be 
removed,  and  the  mountains  be  cast  into  the  midst  of  the  sea  :  though 
the  waters  thereof  roar  and  be  troubled;  though  the  mountains  shake 
with  the  sicelling  thereof.  There  is  a  river,  the  streams  whereof 
make  glad  the  city  of  God :  the  holy  place  of  the  tabernacle  of  the 
most  high  God  is  in  the  midst  of  her ;  she  shall  not  be  moved. 
That  is  the  way  to  be  immoveable  in  the  midst  of  troubles,  as  a 
rock  amidst  the  waves.  When  God  is  in  the  midst  of  a  kingdom 
or  city,  He  makes  it  firm  as  Mount  Sion,  that  cannot  be  removed. 
When  He  is  in  the  midst  of  the  soul,  though  calamities  throng 
about  it  on  all  hands,  and  roar  like  the  billows  of  the  sea,  yet, 
there  is  a  constant  calm  within,  such  a  peace  as  the  world  can 
neither  give  nor  take  away.  On  the  other  side,  what  is  it  but 
want  of  lodging  God  in  the  soul,  and  that  in  His  stead  the  world 
is  in  the  midst  of  men's  hearts,  that  makes  them  shake  like  the 
leaves  of  trees  at  every  blast  of  danger  1  What  a  shame  is  it, 
seeing  natural  men,  by  the  strength  of  nature,  and  by  help  of 
moral  precepts,  have  attained  such  undaunted  resolution  and  cour- 
age against  outward  changes,  that  yet  they  who  would  pass  for 
Christians,  are  so  soft  and  fainting,  and  so  sensible  of  the  small- 
est alterations  !  The  advantage  that  we  have  in  this  regard  is  in- 
finite. What  is  the  best  ground-work  of  a  philosopher's  constancy, 
but  as  moving  sands  in  comparison  of  the  Rock  that  we  may  build 
upon  1  But  the  truth  is,  that  either  we  make  flflprovision  of  faith 
for  times  of  trial,  or,  if  any  we  have,  we  nej^Mgknow  the  worth 
nor  the  use  of  it,  but  lay  it  by,  as  a  dead  unprofitable  thing,  when 


SELECTIONS    FROM    SERMONS.  373 

we  should  most  use  and  exercise  it.  Notwithstanding  all  our  fre- 
quenting of  God's  house,  and  our  plausible  profession,  is  it  not 
too  true,  that  the  most  of  us  either  do  not  at  all  furnish  ourselves 
with  those  spiritual  arms  that  are  so  needful  in  the  militant  life  of 
a  Christian,  or  we  learn  not  how  to  handle  them,  and  are  not  in 
readiness  for  service  ?  As  was  the  case  of  that  improvident  sol- 
dier, whom  his  commander  found  mending  some  piece  of  his 
armour,  when  they  were  to  give  battle.  It  were  not  amiss,  before 
afflictions  overtake  us,  to  try  and  train  the  mind  somewhat  by 
supposing  the  very  worst  and  hardest  of  them ;  to  say,  What  if 
the  waves  and  billows  of  adversity  were  swelled  and  flowing  in 
upon  me  :  could  I  then  believe  ?  God  hath  said,  1  will  not  fail 
thee,  nor  forsake  thce,  with  a  heap  of  negations  :  In  no  wise,Iioill 
not.  He  hath  said,  When  thou  passest  through  the  Jire  and  through 
the  water,  I  will  be  with  thee.  These  I  know  and  can  discourse 
of  them  ;  but  could  I  repose  and  rest  upon  them  in  the  day  of 
trial  1  .  Put  your  souls  to  it.  Is  there  anything  or  person  that  you 
esteem  and  love  exceedingly?  Say,  What  if  I  should  lose  thisl 
Is  there  some  evil  that  is  naturally  more  contrary  and  terrible  to 
you  than  many  others  1  Spare  not  to  present  that  to  the  imagina- 
tion too,  and  labor  to  make  faith  master  of  it  beforehand  in  case  it 
should  befall  you  ;  and  if  the  first  thought  of  it  scare  you,  look 
upon  it  the  oftener,  till  the  visage  of  it  become  familiar  to  you, 
that  you  start  and  scare  no  more  at  it.  Nor  is  there  any  danger 
in  these  thoughts.  Troubles  cannot  be  brought  the  nearer  by  our 
thus  thinking  on  them  ;  but  you  may  be  both  safer  and  stronger 
by  breathing  and  exercising  of  your  faith  in  supposed  cai»3s.  But 
if  you  be  so  tender  spirited,  that  you  cannot  look  upon  calamities 
so  much  as  in  thought  or  fancy,  how  would  you  be  able  for  a  real 
encounter?  No,  surely.  But  the  soul  that  hath  made  God  his 
stay  can  do  both.  See  it  in  that  notable  resolution  of  the  Prophet, 
Hab.  iii.  17  :  Although  the  Jig  tree  shall  not  blossom  .neither  shall 
fruit  be  in  the  vines,  the  labor  of  the  olive  shall  fail,  and  the.  fields 
shall  yield  no  meat,  the  flock  shall  be  cut  off  from  the  fold,  and 
there  shall  be  no  herd  in  the  stalls  :  yet  I  will  rejoice  in  the  Lord, 
1  will  joy  in  the  God  of  my  salvation.  The  Lord  God  is  my 
strength.  And  in  that  of  David,  Psal.  xxiii.  4 :  Yea,  says  he, 
though  I  walk  through  the  valley  of  the  shadow  of  death,  I  will 
fear  no  evil,  for  Thou  art  with  me  ;  Thy  rod  and  Thy  staff,  they 
comfort  me.  You  see  how  faith  is  a  cork  to  his  soul,  keeping  it 
from  sinking  in  the  deeps  of  afflictions. 

The  Loving-kindness  of  God. 

A  man  may  enjoy  great  deliverances,  and  many  positive  benefits 
from  the  hand  of  God,  and  yet  have  no  share  in  His  loving-kind- 
ness.    How  frequently  doth  God  heap  riches,   and  honor,  and 
32 


374  LEIGHTON'S  SELECT  WORKS. 

health,  on  those  He  hates,  and  the  common  gifts  of  the  mind  too, 
wisdom  and  learning,  yea,  the  common  gifts  of  His  own  Spirit, 
and  give  a  fair  and  long  day  of  external  prosperity  to  those  on 
whom  He  never  vouchsafed  the  least  glance  of  His  favorable  coun- 
tenance !  Yea,  on  the  contrary,  He  gives  all  those  specious  gifts 
to  them  with  a  secret  curse  !  As  He  gave  a  king  in  wrath  to  His 
people,  so  He  often  gives  kingdoms  in  His  wrath  to  kings.  There- 
fore David  looks  higher  than  the  very  kingdom  which  God  prom- 
ised him  and  gave  him,  when  he  speaks  of  His  loving-kindness. 
In  a  word,  he  resolves  to  solace  himself  with  the  assurance  of  this, 
though  he  was  stripped  of  all  other  comforts,  and  to  quiet  his  soul 
herein,  till  deliverance  should  come  ;  and  when  it  should  come, 
and  whatsoever  mercies  with  it,  to  receive  them  as  fruits  and  ef- 
fects of  this  loving-kindness  :  not  prizing  them  so  much  for  them- 
selves, as  for  the  impressions  of  that  love  which  is  upon  them. 
And  it  is  that  image  and  superscription  that  both  engages  and 
moves  him  most  to  pay  his  tribute  of  praise.  And  truly,  this  is 
everywhere  David's  temper :  his  frequent  distresses  and  wants 
never  excite  him  so  much  to  desire  any  particular  comfort  in  the 
creature,  as  to  entreat  the  presence  and  favor  of  God  Himself. 
His  saddest  times  are  when,  to  his  sense,  this  favor  is  eclipsed. 
In  my  prosperity  I  said,  I  shall  not  be  moved.  And  what  was  his 
adversity  that  made  him  of  another  mind  1  Thou  didst  hide  Thy 
face  and  I  was  troubled.  This  verifies  his  position  in  that  same 
Psalm,  In  thy  favor  is  life.  Thus,  in  the  63rd  Psalm,  at.  the  be- 
ginning, My  soul  thirstethfor  Thee,  in  a  dry  land  where  there  is  no 
water  :  not  for  water,  where  there  is  none,  but,  for  Thee  where 
there  is  no  water.  Therefore  he  adds  in  verse  3,  Thy  loving-kind- 
ness is  better  than  life.  And  all  that  be  truly  wise,  are  of  this 
mind,  and  will  subscribe  to  his  choice. ,  Let  them  enjoy  this  lov- 
ing-kindness arid  prize  it,  because,  whatever  befalls  them,  their 
happiness  and  joy  is  above  the  reach  of  all  calamities.  Let  them 
be  derided  and  reproached  abroad,  yet  still,  this  inward  persuasion 
makes  them  glad  and  contented.  As  a  rich  man  said,  though  the 
people  hated  and  taunted  him,  yet,  when  he  came  home  and  look- 
ed upon  his  chests,  Egomet  mihi  plaudo  domi;  with  how  much 
better  reason  do  believers  bear  out  external  injuries  !  What  in- 
ward contentment  is  theirs,  when  they  consider  themselves  as 
truly  enriched  with  the  favor  of  God  !  And  as  this  makes  them 
contemn  the  contempts  that  the  world  puts  upon  them,  so,  like- 
wise, it  breeds  in  them  a  neglect  and  disdain  of  those  poor  trifle 
that  the  world  admires.  The  sum  of  their  desires  is,  (as  that  ol 
the  Cynic's  was,  the  sunshine,)  that  the  rays  of  the  love  of  God 
may  shine  constantly  upon  them.  The  favorable  aspect  and  large 
proffers  of  kings  and  princes,  would  be  unwelcome  to  them,  if 
they  should  stand  betwixt  them  and  the  sight  of  that  Sun.  And 
truly  they  have  reason.  What  are  the  highest  things  the  world 


SELECTIONS    FROM    SERMONS.-  375 

affords  ?  What  are  great  honors  and  great  estates,  but  great  cares 
and  griefs  well  dressed  and  colored  over  with  a  shew  of  pleasure, 
that  promise  contentment,  and  perform  nothing  but  vexation  ? 
That  they  are  not  satisfying,  is  evident ;  for  the  obtaining  of  much 
of  them  doth  but  stretch  the  appetite,  and  teach  men  to  desire 
more.  They  are  not  solid,  neither.  Will  not  the  pains  of  a  gout, 
of  a  stranguary,  or  some  such  malady,  (to  say  nothing  of  the 
worst,  the  pains  of  a  guilty  conscience,)  blast  all  these  delights? 
What  relish  finds  a  man  in  large  revenues  and  stately  buildings, 
in  high  preferments  and  honorable  titles,  when  either  his  body  or 
his  mind  is  in  anguish  !  And  besides  the  emptiness  of  all  these 
things,  you  know  they  want  one  main  point,  continuance.  But  the 
loving-kindness  of  God  hath  all  requisites  to  make  the  soul  happy. 
O  satisfy  us  early  with  Thy  goodness,  (or  mercy,)  says  Moses,  that 
we  may  rejoice  and  be  glad  all  our  days.  Psal.  xc.  14.  There  is 
fulness  in  that  for  the  vastest  desires  of  the  soul — satisfy  us; 
there  is  solid  contentment — that  begets  true  joy  and  gladness ;  and 
there  is  permanency — all  our  days.  It  is  the  only  comfort  of  this 
life,  and  the  assurance  of  a  better.  This  were  a  large  subject  to 
to  insist  on,  but  certainly  the  naming  of  His  loving-kindness 
should  beget  in  each  heart  a  high  esteem  of  it,  an  ardent  desire 
after  it.  -And  if  it  do  so  with  you,  then  know,  that  it  is  only  to  be 
found  in  the  way  of  holiness.  He  is  a  holy  God,  and  can  love 
nothing  that  is  altogether  unlike  Himself.  These  must  always  be 
some  similitude  and  conformity  of  nature  to  ground  kindness  and 
friendship  upon,  and  to  maintain  it.  That  saying  is  true,  Idem 
vide  et  idem  nolle,  Jirma  amicitia.  What  gross  self-flattery  is  it, 
to  think  that  God's  loving-kindness  can  be  towards  you,  while 
you  are  in  love  with  sin,  which  he  so  perfectly  hates  !  How  can 
the  profane  swearer,  or  voluptuous  person,  or  the  oppressor  and 
covetous,  or  the  close  hypocrite,  (worse  than  any  of  them,)  rest 
upon  the  loving-kindness  of  the  Lord  in  the  day  of  troubles  ?  No, 
surely.  But  the  terror  of  His  wrath  shall  be  added  to  all  their 
other  calamities;  and  they  shall  find  it  heavier  than  all  the  rest. 
God  will  not  pour  this  precious  oil  of  gladness,  this  persuasion  of 
His  love,  into  filthy  vessels.  Even  His  own  children,  when  they 
grieve  and  sadden  His  holy  Spirit  by  unholiness,  shall  be  sadly 
punished  by  the  withdrawing  of  those  comforting  and  sensible  ex- 
pressions of  His  love. 

Labor,  then,  you  who  as  yet  never  tasted  of  this  love,  to  know 
what  it  means.  Forsake  and  hate  that  which  hitherto  has  made 
you  strangers  to  it ;  for  if  you  obtain  this,  it  shall  comfort  you 
when  those  things  cannot,  but  would  rather  prove  your  greatest 
torment.  And  you  who  have  received  any  testimonies  of  it,  en- 
tertain it  carefully,  for  it  is  your  best  comfort  both  in  your  best 
days  and  in  your  worst  days  too. 

You  would  all  gladly  be  delivered  from  the  many  evils  that 


376  LEIGHTON'S  SELECT  WORKS. 

threaten  you ;  for  many  they  be  indeed,  and  peace  is  a  great 
blessing.  But  suppose  you  were  secured  from  all  those  fears,  and 
He  should  command  a  sudden  calm,  (which  truly  he  can  do,) 
would  you  then  think  yourselves  happy  ?  That  life  of  yours  which 
you  so  fear  to  lose  by  fire  or  sword,  though  you  had  peace,  would 
ere  long  fall  into  the  hands  of  some  ague,  or  fever,  or  consumption, 
and  perish  by  them  ;  or  at  the  longest,  a  few  years  will  end  it : 
it  is  a  lighted  candle,  which  though  nobody  blow  out,  will  quickly 
burn  out  of  itself.  But  this  loving-kindness  is  not  so  short-lived  : 
it  shall  last  as  long  as  your  souls,  and  so  long  as  it  lasts,  they  shall 
be  happy.  Those  goods  that  you  fear  shall  be  pillaged  and  spoil- 
ed in  war,  how  many  hazards  are  they  subject  to  even  in  peace  ! 
Solomon  tells  you,  that  riches  oftentimes,  though  nobody  should 
take  them  away,  make  themselves  wings,  and  fly  away.  And 
truly,  many  times  the  undue  sparing  of  them,  is  but  the  letting 
of  their  wings  grow,  which  makes  them  readier  to  fly  away  : 
and  the  contributing  a  part  of  them  to  do  good,  only  clips 
their  wings  a  little,  and  makes  them  stay  the  longer  with 
their  owner.  But  this  by  the  way.  Howsoever,  in  the  day  of 
death,  and  in  the  day  of  wrath,  as  Solomon  says,  they  profit 
nothing  at  all.  Prov.  xi.  4.  So  then,  though  you  may  desire 
that  God  would  command  deliverance  for  you,  yet,  if  you  would 
be  truly  happy,  your  greater  and  more  earnest  suit  should  be,  that 
He  would  command  His  loving-kindness  to  appear  to  your  souls. 
And  having  once  obtained  this,  you  may  possibly  be  persecuted, 
and  endure  hard  trials,  but  one  thing  is  made  sure,  you  cannot  be 
miserable.  Nor  shall  you  want  temporal  mercies  and  preservation 
too,  so  far  as  they  are  good  for  you.  The  inward  assurance  of 
this  love  shall  carry  you  strangely  and  sweetly  through  all  outward 
vicissitudes  ;  and  when  the  day  shall  come,  that  all  other  comforts 
shall  look  pale  upon  you,  then  shall  you  find  the  worth  and  happi- 
ness of  this  more  than  ever  before. 

Rivers  of  water  run  down  mine  eyes,  because  they  keep  not  Thy  law. 

Consider  the  nature  of  these  tears.  Tears  spent  for  worldly 
crosses,  are  all  lost ;  they  run  all  to  waste  ;  they  are  laclirymce 
inanes,  empty,  fruitless  things.  But  tears  shed  for  the  breach  of 
God's  law,  are  the  means  to  quench  God's  wrath.  The  prayers 
and  tears  of  some  few,  may  avert  the  punishment  of  many,  yea,  of 
of  a  whole  land.  And  if  not  so,  yet  are  they  not  lost ;  the  mourn- 
ers themselves  have  always  benefit  by  them  :  as  you  have  it  in 
that  known  place,  Ezek.  ix.  4,  they  that  mourned  for  the  common 
abominations  were  marked,  and  the  common  desolation  took  not 
hold  on  them.  This  mourning  for  other  men's  wickedness,  both  tes- 
tifies and  preserves  the  godly  man's  innocence.  I  say,  it  preserves 
it,  as  well  as  testifies  it :  it  keeps  him  from  the  contagion  of  that 


SELECTIONS    FROM    SERMONS.  377 

bad  air  he  lives  in  ;  for  without  this,  sin  would  soon  grow  familiar. 
It  is  good  for  men  to  keep  up  and  maintain  in  their  souls  a  dislike 
of  sin  ;  for  when  once  it  ceaseth  to  be  displeasing  to  a  man,  it 
will,  before  long,  begin  to  be  pleasing  to  him. 

If  we  consider  the  nature  of  the  godly,  we  shall  see  this  mourn- 
ing suit  with  it  exceedingly,  both  in  regard  of  his  relation  to  God, 
and  to  man.  God  is  his  Father,  and  therefore  it  cannot  but 
grieve  him  much,  to  see  Him  offended  and  dishonored.  Love  to 
God,  and  consequently  to  His  law,  and  love  to  men,  and  desire  of 
their  good,  are  the  spring  of  these  rivers.  A  godly  man  is  tender 
of  God's  glory  and  of  His  law ;  every  stroke  that  it  receives,  stri- 
keth  his  heart :  and  he  hath  bowels  of  compassion  to  men,  and 
would  be  glad  if  they  were  converted  and  saved.  He  considers 
every  man  as  his  brother,  and  therefore  is  sorrowful  to  see  him 
run  the  hazard  of  perishing  in  sin.  The  former  sympathy,  where- 
by the  godly  man  tenders  the  glory  of  God,  is  from  his  piety,  this 
latter,  whereby  he  pities  the  misery  of  man,  is  from  his  charity. 
And  from  these  flow  the  rivers  that  run  down  his  eyes. 

To  be  too  sensible  of  worldly  crosses,  and  prodigal  of  tears  upon 
such  slight  occasions,  is  little  better  than  childish  or  woman- 
ish ;  but  these  tears  that  flow  from  love  to  God  and  grief  for  sin, 
have  neither  uncomeliness  nor  excess  in  them.  Abundance  of 
them  will  beseem  any  man  who  is  a  Christian.  Let  profane  men 
judge  it  a  weakness  to  weep  for  sin,  yet,  we  see  David  do  it. 
Men  of  arms  arid  valor  need  not  fear  disparagement  by  weeping 
thus  :  it' is  the  truest  magnanimity,  to  be  sensible  of  the  point  of 
God's  honor,  which  is  injured  by  sin. 

Again,  the  consideration  of  this  truth  will  discover  the  world 
guilty  of  very  much  ingratitude  to  godly  men.  It  hath  always 
been  the  custom  of  profane  persons,  to  seek  to  brand  religion  and 
godliness  with  disloyalty  and  turbulency,  and  to  make  it  pass  for 
an  enemy  to  the  peace  and  prosperity  of  states  and  kingdoms. 
You  see  clearly  with  what  affection  religion  furnishes  men  towards 
the  public,  causing  them  to  mourn  for  common  sins,  and  so  to 
prevent,  as  far  as  in  them  lies,  common  calamities.  And 
this  is  of  no  little  consequence  ;  for  truly,  it  is  not  foreign  power, 
so  much  as  sin  at  home,  that  ruins  kingdoms.  All  the  winds  that 
blow  without  the  earth,  be  they  never  so  violent,  stir  it  not ;  only 
that  which  is  within  its  own  bowels,  makes  an  earthquake.  It 
was  a  grave  answer  of  Epaminondas,  being  asked  what  he  was 
doing  solitary  and  pensive  in  the  time  of  solemn  mirth,  and  feast- 
ing :  While  my  countrymen,  said  he,  are  so  peaceably  feasting,  I 
am  thinking  on  the  best  means  to  preserve  that  peace  to  them,  that  it 
may  continue.  Which,  a  little  altered,  is  applicable  to  the  godly. 
They  are  oftentimes  mourning  for  the  sins,  and  praying  for  the 
peace,  of  the  places  where  they  live  ;  when,  in  the  mean  time,  the 
greatest  part  are  multiplying  sin,  and  so  forfeiting  their  peace. 
*32 


378  LEIGHTON'S  SELECT  WORKS. 

Rivers  of  waters.  "  This  is  a  mournful,  melancholy  life  that 
these  Precisians  lead,"  says  the  worldling.  Yes,  truly,  if  there 
were  no  more  in  it  than  what  he  can  perceive  and  judge  of.  But 
besides  the  full  joy  laid  up  for  them,  and  the  beginnings  of  it  here, 
there  is  even  in  this  mourning  an  unknown  sweetness  and  delight. 
The  philosopher  says  even  of  common  tears,  that  there  is  some 
kind  of  pleasure  in  them,  as  some  things  please  the  taste  by  their 
very  tartness.  But  of  these  tears,  they  that  know  them,  know  it  to  be 
eminently  true,  that  they  are  pleasant,.  But  be  this  exercise  as 
sad  as  the  profane  call  it,  yet,  why  observe  they  not,  that  they 
themselves  are  much  the  cause  of  it  ?  As  they  may  read  here : 
Because  they  keep  not  God' s  law. 

They  will  be  still  praising  Thee. 

Blessed  are  they  that  dwell  in  Thy  House,  saith  the  Psalmist ; 
and  he  adds  this  reason,  They  will  be  st ill  praising  Thee.     There 
is  indeed  always  in  God's  house,  both  fit  opportunity  and  plentiful 
matter  of  His  piaises.     But  the  greater  number  of  those  who  fre- 
quent His  house,  do  not  dwell  in  it ;  their  delight  and  affection  is 
not  there.     Therefore  they  cannot  praise  Him  :  they  come  in  as 
strangers,  and  have  no  skill  in  the  songs  of  praise.     Yea,  and  the 
very  children  of  the  family,   who  worship  in   spirit  and   in  truth, 
find  their  instruments  (their  hearts)  very  often   quite  out  of  tune 
for  praises,  and  sometimes  most  of  all  when  praises  are  requisite. 
They  find  still  such  abundant  cause  of  complaint  in  themselves, 
weighing  down  their  spirits,  that  they  can  hardly  at  all  wind  them 
up  to  magnify  that  God  whose   mercy  is  far  more  abundant.     If 
we  would  take  a  reflex  view,  and  look  back  upon  our  carriage  this 
day  in  the  presence  of  our  God,   who  is  there  among  us,  who 
would  not  find  much  work  for  sad  thoughts  ?     Would  not  one  find 
that  he  had  a  hard  stony  heart,  another,  a  light,  inconstant,  wander- 
ing heart  to  complain  of,  a  third,  an  unbelieving  heart,  and  some 
all  of  these?     And  they  (if  such  there  be)  who  have  both  deeply 
sorrowed  and   been   largely  comforted,   will  possibly,  for  all  that 
upon  former  sad  experience,  be  full  of  fears  and  jealousies,  that 
this  sweet  temper  will  not  be  of  long  continuance ;  that  before 
Icng,  the  world  or  some  lust,  will  find,  or  make  a  way  to  creep  in, 
and  banish  those   heavenly  thoughts,   and  trouble  that  peace  and 
joy    which  accompanies  them.     Yet,  notwithstanding  all  these 
causes  of  grief  or  fear,  our  causes  of  praise  are  both  more  and 
greater.     And  it  is  no  reason  that  the  sense  of  our  own  evil 
should  prejudge  that  acknowledgment  of  God's  goodness ;  yea, 
rather  it  should  stir  us  up  to  extol  it  so  much  the  more.     Cease 
not  to  bemoan  the  evils  of  your  own  hearts  ;  but  withal  forget  not  to 
magnify  the  riches  of  His  grace,  who  hath  given  Himself  for  you, 
and  to  you.     These  two  will  not  hinder  one  another,  but  the  due 
intermixture   of  them   will  make  a  very  good  harmony.     And 


SELECTIONS    FROM    SERMONS.  379 

the  fruit  of  them  will  be  this,  you  shall  have  still  more  cause 
to  praise,  and  less  to  complain.  When  the  Lord  shall  find  you 
humble  acknowledgers  of  His  grace,  He  will  delight  to  bestow 
more  grace  upon  you,  and  will  subdue  those  iniquities  for  you, 
which  you  cannot.  And  though  He  is  pleased  to  do  it  but  gradu- 
ally, by  little  and  little,  yet,  in  the  end,  the  conquest  shall  be  full; 
and  then,  He  who  is  the  author  and  fnisher  of  your  faith,  though 
it  is  His  own  work,  yet,  because  it  is  done  in  you,  He  shall  ac- 
count the  victory  yours,  as  obtained  by  you,  and  give  you  as  con- 
querors, the  crown  of  glory.  To  him  that  overcometh,  saith  he, 
will  1  give  to  sit  with  me  in  my  throne.  Rev.  iii.  21. 

There  is  nothing  here,  but  from  free  grace.  The  courage  and 
strength  to  fight  in  this  spiritual  warfare,  the  victory  by  fighting, 
and  the  crown  by  victory,  flow  all  from  that  fountain.  In  all 
these  things,  we  are  more  than  conquerors,  saith  the  Apostle — but 
how? — through  Him  that  loved  us.  Therefore,  if  we  desire  to  be 
such,  let  us  humble  ourselves  before  the  throne  of  grace,  entreat- 
ing both  for  grace  and  glory  in  the  name  of  Christ  our  Mediator. 

The  Name  of  Jesus  fragrant. 

When  a  natural  eye  looks  upon  the  sacrament,  to  wit,  of  the 
Lord's  Supper,  it  finds  it  a  bare  and  mean  kind  of  ceremony. 
Take  heed  there  be  not  many  of  you  that  come  to  it,  and  partake 
of  it  with  others,  who  prize  it  little,  have  but  low  conceits  of  it, 
and  do  indeed  find  as  little  in  it  as  you  look  for.  But  Oh,  what 
precious  consolation  and  grace  doth  a  believer  meet  with  at  this 
banquet !  How  richly  is  the  table  furnished  to  his  eye  !  What 
plentiful  varieties  employ  his  hand  and  taste,  what  abundance  of 
rare  dainties!  Yet,  there  is  nothing  but  One  here  ;  but  that  One 
is  all  things  to  the  believing  soul.  It  finds  his  love  is  sweeter 
than  the  richest  wine  to  the  taste,  or  best  odours  to  the  smell;  and 
that  delightful  word  of  his,  Thy  sins  are  forgiven  thee,  is  the  only 

music  to  a  distressed  conscience. 

******* 

Ask  an  afflicted  conscience,  if  Jesus,  that  is,  a  Savicur,  be  not 
a  precious  work  that  hath  a  sovereign  value,  both  a  refreshing 
smell  and  a  healing  virtue.  The  hammer  of  the  Law  may  break 
a  stony  heart  in  pieces,  but  it  is  only  the  blood  of  Jesus  that  can 
soften  it.  And  where  it  is  effectually  poured,  either  upon  a 
wounded  soul,  it  heals  it,  or  upon  a  hard  heart,  it  mollifies  it.  For 
that  other  name,  Christ,  well  may  it  be  called,  an  ointment  pour- 
ed out,  for  it  signifies  his  anointing.  And  that  the  sweet  savor 
of  this  name  may  effect,  read  but  that  one  passage,  Isa.  Ixi.  1. 
The  Spirit  of  the  Lord  God  is  upon  me,  because  the  Lord  hath 
anointed  me  to  preach  good  tidings  unto  the  meek,  &ic.  What  in- 
estimable riches  of  consolation  are  there  in  each  of  those  effects 
to  which  Christ  was  anointed !  And  yet,  we  find  not  a  word 


380  LEIGHTON'S  SELECT  WORKS. 

among  them  all  for  a  proud,  stiff-necked  sinner.  Here  are  good 
tidings,but  it  is  to  the  meek ;  comfortable  binding  up,  but  it  is  for 
the  broken-hearted;  liberty,  but  it  is  for  captives  and  prisoners 
groaning  under  their  chains,  and  desirous  to  be  delivered ;  not 
for  such  as  delight  in  their  bondage.  There  is  oil  of  joy ,  and 
garments  of  praise,  but  they  are  provided  for  mourning,  dejected 
spirits  that  need  them  ;  not  for  the  impenitent.  On  the  contrary, 
there  is  a  terrible  word  interjected  in  the  midst  of  these  promises. 
Tlie  day  of  vengeance  of  our  God ;  and  that  is  the  portion  of 
Christ's  enemies,  and  such  are  all  incorrigible  sinners. 

Thus  it  is,  at  the  same  banquet  from  which  you  come,  one  may 
be  filled  with  spiritual  joy,  and  the  very  person  that  sits  next,  may 
be  filled  with  a  secret  curse,  and,  return  more  miserable  than  he 
came.  But  let  the  disconsolate,  lamenting  sinner  lift  up  his 
head,  and  behold  Christ,  the  Son  of  God,  anointed  a  prophet,  to 
preach  salvation  and  liberty  to  such,  a  priest,  to  purchase  it,  and 

a  king,  to  give  it. 

#  *  *  *  *  *  *  . 

And  as  aromatic  spices,  when  they  are  pounded  out  and  beaten, 
send  forth  their  sweet  smells  most  liberally,  so,  in  these  his  suffer- 
ings, did  the  obedience,  patience,  and  love,  and  all  the  graces,  and 
the  name  of  our  Saviour,  most  clearly  manifest  themselves  to  the 
world.  After  he  was  dead,  they  embalmed  his  body,  but  they  knew 
not  that  his  own  virtue  would  do  more  than  all  the  ointments  and 
spices  in  the  world  could  do,  not  only  by  preserving  his  body  from 
corruption,  but  by  raising  it  the  third  day.  And  truly,  after  his 
resurrection,  his  own  disciples  knew  his  name  better  than  ever 
before  ;  and  yet  more  fully  after  his  ascension,  when  the  Holy 
Ghost  came  down  upon  them  ;  which  was  poured  from  Heaven 
on  them  for  this  very  end  ;  that  they  might  pour  forth  Christ's 
name  to  the  ends  of  the  earth.  Acts  ii.  8.  And  they  did  so,  car- 
rying this  precious  treasure  in  earthern  vessels,  as  that  elect  vessel 
St.  Paul  speaks,  1  Cor.  iv.  7.  And  ever  since,  God  hath  contin- 
ued the  pouring  forth  of  his  name,  by  the  ministry  and  preaching 
of  the  Gospel.  It  is  true,  there  are  too  many  of  those  that  are 
employed  in  this  work,  who  seek  themselves,  and  their  own  ends, 
rather  than  His  glory  whom  they  preach.  And  they  that  are 
more  upright,  the  very  best  of  them  are  sinful  men.  But  how 
mean  and  unworthy  soever  they  be,  despise  not  the  Gospel.  Let 
the  sweet  name  which  they  pour  forth,  prevail  for  itself,  that  so 
you  may  reverence  and  love  it,  if  you  would  have  salvation  by  it; 
and  there  is  no  other  name  under  heaven,  by  which  that  can  be 
obtained. 

As  this  name  is  poured  forth  in  the  gospel  preached,  so,  in  the 
sacraments  annexed  to  it ;  and  particularly  in  this,  when  the 
bread  is  broken,  and  the  wine  poured  out.  And  was  not  this  the 
earnest  desire  of  the  receivers  of  it  this  day, — it  should  have  been, 


SELECTIONS   FROM    SERMONS.  381 

—to  have  our  share  in  it,  for  the  refreshment  and  curing  of  our 
souls  ?  Nor  shall  any  that  came  thus,  be  disappointed.  And  if 
not  immediately,  yet,  most  certainly,  and  that  in  due  time,  they 
shall  find  the  sweet  fruits  of  it. 

You  have  heard  many  ways  how  the  name  of  Christ  is  poured 
out,  yet  there  is  one  more,  without  which  all  the  rest  are  ineffec- 
tual ;  it  is  this,  the  secret  and  powerful  working  of  the  Spirit  of 
God  in  the  soul.  The  ordinances  and  means  of  salvation  do 
indeed  pour  forth  the  name  of  Christ  round  about  a  man,  but  till 
the  Spirit  concur  with  them,  not  one  drop  falls  within  the  soul. 
And  is  he  not  so  much  the  more  miserable,  who  hears  much  of 
Christ,  and  partakes  nothing  of  him  ?  Yes,  surely.  A  man  may 
have  much  common  knowledge  of  Christ,  and  may  understand 
well,  yea,  may  preach  well,  concerning  his  worth  and  graces,  and 
yet,  not  love  Him.  But  there  is  a  particular  knowledge  of  Him 
by  the  infusion  of  the  Spirit,  and  where  the  smallest  measure  of 
this  is,  it  presently  wins  the  affection.  There  is  a  shedding  abroad 
of  the  love  of  God  in  our  hearts,  that  the  Apostle  speaks  of,  Rom. 
v.  5  ;  and  thus  draws  us  after  Him  ;  for  our  love  to  God  is  noth- 
ing else  but  the  reflection  of  His  love  to  us.  So  then,  though 
many  hear  of  Christ,  yet,  because  there  are  but  few  that  have 
this  special  knowledge  of  him,  therefore  it  is,  that  so  few  do  truly 

esteem  him  and  love  him. 

***** 

If,  then,  you  love  Christ,  the  desires  and  breathings  of  your 
soul  after  him  are  strong  and  earnest.  If  he  withdrew  himself,  or 
appear  angry,  if  either  you  see  him  not,  or  see  him  look  discon- 
tented, your  grief  will  be  so  deep  that  it  cannot  be  allayed  by  any 
worldly  employments.  Yet,  upon  some  former  tokens  of  his  love, 
which  is  known  to  be  unchangeable,  hope  will  uphold  the  soul, 
till  the  beams  of  his  grace  scatter  the  cloud,  and  break  through. 
Though  our  Joseph  seem  strange,  and  speak  roughly  for  awhile,  he 
cannot  long  refrain  discovering  his  affection. 

Again,  love  you  him,  unspeakable  will  be  your  joy  when  he 
smiles  upon  you.  As  great  will  be  your  delight  in  possession,  as 
your  desire  is  in  pursuit ;  and  while  you  have  his  presence,  it  will 
be  too  hard  a  task  for  any  affliction  to  dismay  you.  Have  you 
indeed  heard  Christ  speak  comfortably  to  you  this  day  at  his  holy 
table?  How  will  this  enable  the  soul,  and  arm  it  against  dangers, 
and  distracting,  distrustful  fears !  Perfect  love  castcth  out  fear, 
saith  St.  John  :  1  John  iv.  18  :  that  is,  all  base  and  servile  fear  ; 
but  there  is  one  fear  that  is  in  no  heart  but  where  love  begets  it, 
fear  to  offend.  You  know  how  wary  and  loth  men  are  naturally 
to  displease  those  they  love  ;  therefore  it  is,  that  love  to  Christ, 
and  a  careful  observing  of  his  commandments,  are  inseparable 
companions.  Yea,  love  itself  is  the  fulfilling  of  the  law,  for  it 
gives  up  the  heart  to  God,  and  consequently  the  whole  man. 


382  LEIGHTON'S  SELECT  WORKS'. 

Then  there  is  no  return  of  duty  which  your  receiving  of  Christ 
calls  for,  (and  what  doth  it  not  call  for  ?)  there  is  none,  I  say,  but 
is  comprised  under  this  one  of  love.  Do  you  owe  him  praises? 
Yes,  surely.  Then  love  Mm;  that  will  stir  you  up  to  praise  him. 
You  never  knew,  but  where  much  love  was  in  the  heart,  it  made 
the  tongue  ready  and  active  upon  all  occasions  to  praise  the  party 
loved.  Love  will  entertain  small  courtesies  with  great  thanks  ; 
much  more  where  the  benefit  so  far  exceeds  all  possible  thankful- 
ness. Ought  you  to  serve  and  obey  him  ?  Doubtless  :  he  hath 
for  that  purpose  redeemed  you  with, his  precious  blood.  And 
truly  there  is  no  obedience  or  service  so  full  and  so  cheerful,  as 
that  which  flows  from  love.  Should  you  study  conformity  to 
Christ,  and  labor  to  be  like  him  ?  Yes,  for  this  is  to  walk  worthy 
of  Christ.  Then  there  is  nothing  assimilates  so  much  as  love. 
Men  delight  in  their  society  whom  they  Jove,  and  by  their  society 

they  do  insensibly  contract  their  customs,  and  become  like  them. 

***** 

Never  think  that  one  and  the  same  soul  can  have  much  pride 
and  much  of  Christ.  Ever,  the  more  grace  a  man  hath,  the  more 
sense  hath  he  likewise  of  his  own  unworthiness,  and  God's  free 

mercy,  and  consequently,  the  more  humility. 

*  *    '  *  *  * 

If  you  hate  the  defilements  of  the  world,  and  be  not  polluted 
with  inordinate  affection  to  the  creature,  it  shall  never  repent  you 
to  have  made  choice  of  Christ.  He  shall  fill  your  hearts  with 
peace  and  joy  in  believing.  When  you  come  to  his  house  and 
table,  he  shall  send  you  home  with  joy  and  sweet  consolation, 
such  as  you  would  not  exchange  for  crowns  and  sceptres.  And 
after  some  few  of  these  running  banquets  here  below,  you  shall 
enter  into  the  great  marriage-supper  of  the  Lamb,  where  faith 
shall  end  in  sight,  and  hope  in  possession,  and  love  continue  in 
perpetual  and  full  enjoyment ;  where  you  shall  be  never  weary, 
but  forever  happy  in  beholding  the  face  of  the  Blessed  Trinity  : 
to  whom  be  glory.  Amen. 

Without  me  ye  can  do  nothing. 

How  true  is  that  word  of  our  Saviour,  who  is  truth  itself,  With- 
out me,  ye  can  do  nothing : — severed  from  me,  as  that  branch  that 
is  not  in  me.  They  who  are  altogether  out  of  Christ,  in  spiritual 
exercises  do  nothing  at  all.  3Tis  true,  they  may  pray  and  hear 
the  word,  yea,  and  preach  it  too,  and  yet  in  so  doing  they  do 
nothing,  nothing  in  effect.  They  have  the  matter  of  good  actions, 
but  it  is  the  internal  form  gives  being  to  things.  They  are  but 
a  number  of  empty  words  and  a  dead  service  to  a  living  God.  For 
all  our  outward  performances  and  worship  of  the  body  are  nothing 
but  the  body  of  worship,  and  therefore  nothing  but  a  carcass,  ex* 


SELECTIONS    FROM    SERMONS.  383 

cept  the  Lord  Jesus,  by  his  Spirit,  breathe  upon  it  the  breath  of 
life.  Yea,  the  worshipper  himself  is  spiritually  dead  till  he  receive 
life  from  Jesus,  and  be  quickened  by  his  Spirit.  If  this  be  true, 
then  it  will  follow  necessarily,  that  where  numbers  are  met  to- 
gether, pretending  to  serve  and  worship  God,  yet  He  hath  very 
few  that  do  so  indeed,  the  greatest  part  being  out  of  Christ;  and, 
such  being  without  him,  they  can  do  nothing  in  his  service. 

The  carnal  and  spiritual  Mind. 

Man  in  regard  of  his  composition,  is,  as  it  were,  the  tie  and 
band  of  Heaven  and  earth  :  they  meet  and  are  married  in  him. 
A  body  he  has  taken  out  of  the  dust,  but  a  soul  is  breathed  into 
him  from  Heaven,  from  the  Ftither  of  Spirits  :  a  house  of  clay, 
but  a  guest  of  most  noble  extraction.  But  the  pity  is,  it  hath 
forgot  its  original,  and  is  so  drowned  in  flesh,  that  it  deserves  no 
other  than  to  go  under  the  name  of  flesh.  It  is  become  the  slave 
and  drudge  of  the  body,  and  like  the  Israelites  in  Egypt,  made 
perpetually  to  moil  in  clay.  What  is  all  your  merchandise,  your 
trades  and  manufactures,  your  tillage  and  husbandry,  but  all  for 
the  body,  in  its  behalf,  for  food  and  raiment?  In  all  thuse,  the 
mind  must  be  careful  and  thoughtful,  and  yet  properly  they  reach 
it  not,  for  itself  hath  no  interest  in  them.  It  is  true,  the  necessity 
of  the  body  requires  much  of  these  things,  and  superfluous  custom 
far  more  ;  but  it  is  lamentable  that  men  force  their  soul  to  forget 
itself  and  its  proper  business,  to  attend  to  these  things  only,  and 
be  busy  in  them.  They  spend  all  their  time,  and  their  choicest 
pains,  upon  perishing  things,  and  which  is  worse,  engage  their 
affections  to  them.  They  mind  earthly  things,  whose  end  is  de- 
struction. Phil.  iii.  18. 

Will  you  consider  seriously,  that  your  souls  run  the  hazard  of 
perishing,  because  you  consider  not  their  spiritual  nature  ?  When 
that  earthly  tabernacle  of  yours  shall  fall  to  the  ground,  (and  ere 
long  it  must,)  your  souls  must  then  enter  eternity,  and  though 
you  had  as  large  a  share  of  earthly  things  as  your  earthly  hearts 
now  would  wish,  they  will  all  lose  their  use  in  that  moment.  They 
are  not  a  proper  good  for  the  soul  at  any  time,  and  least  at  that 
time.  If  you  keep  it,  all  your  life  long,  busy  about  the  interest 
and  benefit  of  the  flesh,  the  body,  how  poor  will  it  be  when  they 
part,  having  provided  nothing  at  all  for  itself,  but  the  guiltiness 
of  a  sinful  life,  which  will  sink  it  into  that  bottomless  pit !  Be 
forewarned  then :  For  to  be  carnally  minded  is  death.  Ver.  6, 
preceding  the  text. 

The  carnal  mind.  Now,  as  sin  hath  debased  and  degenerated 
the  soul  of  man,  making  it  carnal,  so,  the  Son  of  God,  by  taking 
on  our  nature,  hath  sublimated  it  again,  and  made  it  spiritual. 
The  souls  that  receive  him  are  spiritualized  ;  yea,  as  sin  made 


384  LEIGHTON'S  SELECT  WORKS. 

the  soul  carnal,  grace  makes  the  very  body  to  become  spiritual, 
making  it  partaker  and  co-worker  in  spiritual  things  together  with 
the  soul,  in  doing  and  suffering,  and  participant  of  the  hopes,  too, 
of  an  everlasting  reward.  This  is  the  main  Christian  character 
our  Apostle  gives  here,  that  they  are  spiritually  minded,  and  that 
their  actions  suit  their  minds  :  They  walk  not  after  the  flesh,  but 
after  the  Spirit.  Whereas  before,  with  the  rest  of  the  world,  they 
were  eager  in  the  pursuit  of  honors,  and  profits,  and  worldly 
pleasures,  and  new  stream  of  their  desires  runs  in  another  chan- 
nel. They  seek  after  honor,  and  are  very  ambitious  of  it ;  but  it 
is  such  honor  the  Apostle  speaks  of  in  this  Epistle,  ch.  ii.  ver.  7. 
By  patient  continuance  in  well  doing  they  seek  for  glory,  and  hon- 
or, and  immortality.  Their  mind  is  upon  profit  and  gain  ;  but  it 
is  with  the  same  Apostle,  Phil.  iii.  18,  that  they  may  win  Christ, 
and  they  account  all  other  things  loss  in  comparison.  And  their 
desires  are  after  pleasure  too,  but  not  carnal  pleasures ;  these  are 
both  base,  and  of  short  continuance,  but  the  pleasures  they  aim 
at,  are  those  that  are  at  God's  right  hand,  and  for  evermore,  Psal. 
xvi.  11  ;  and  that  path  of  life  which  the  Psalmist  there  speaks  of, 
that  way  of  holiness  which  leads  thither,  is  their  delight.  Spiritual 
exercises  they  go  to,  not  as  their  task  only,  but  more  as  their  joy  and 
refreshment.  And  this  change  the  Spirit  of  God  works  in  the 
soul,  making  it,  yea,  and  the  body  wherein  it  dwells,  of  carnal,  to 
become  spiritual :  as  fire,  to  which  the  Holy  Ghost  is  compared, 
refines  sand  and  ashes,  and  makes  of  them  the  purest  glass,  which 
is  so  neat  and  transparent. 

The  Heart  to  be  first  regulated. 

To  regulate  the  outward  carriage,  without  the  living  principle 
of  an  enlightened  and  sanctified  conscience  within,  is  to  build 
without  a  foundation.  This  is  the  thing  God  eyes  most.  He 
looks  through  the  surface  of  men's  action  to  the  bottom,  follows 
them  into  their  source,  examines  from  what  motives  and  reasons 
they  flow.  He  sees  not  only  the  handle  of  the  dial,  but  all  the 
wheels  and  weights  of  the  clock  that  are  the  cause  of  its  motion, 
and  accordingly  judges  both  men  and  their  actions  to  be  good  or 
evil,  as  the  inward  Irarne  and  secret  motions  of  the  heart  are.  In 
His  own  worship,  the  outside  of  it  may  have  the  same  visage  and 
plausible  appearance  in  a  multitude  convened  to  it  and  concurring 
in  it,  and  no  human  eye  can  trace  a  difference  ;  and  yet,  Oh,  what 
vast  difference  doth  God's  eye  discover  amongst  them  !  He  sees 
the  multitude  of  those  who  are  driven  to  His  house  by  the  power 
of  civil  and  church  laws,  or  carried  to  it  only  with  the  stream  of 
company  and  custom  ;  (and  these,  I  fancy,  take  up  the  most  room 
in  our  churches;)  but  He  sees  here  and  there,  where  such  are  in 
any  corner,  who  worship  Him  in  singleness  of  heart,  out  of  con- 


SELECTIONS    FROM    SERMONS.  385 

science  to  His  holy  command,  and  under  a  sense  of  their  many 
obligations,  those  who  dare  not  let  pass  any  opportunity  they  can 
reach,  of  doing  service  to  their  Lord,  and  who  dare  not  slight  His 
word,  and  thus  coming  for  conscience'  sake,  they  do  present  their 
souls  to  receive  His  word,  give  their  hearts  up  to  receive  the 
impression  of  it,  put  themselves  under  it,  to  be  stamped  by  it 
according  to  that,  Rom.  vi.  17 :  But  ye  have  obeyed  from  the 
heart  that  form  of  doctrine  which  was  delivered  you.  So,  like- 
wise, He  sees  those  who  bear  His  name  to  His  people,  the  minis- 
ters of  His  word.  If  they  preach  constantly,  and  live  blamelessly, 
and  are  diligent  and  irreprovable  in  all  the  external  parts  of  their 
walking,  this  last  satisfies  men's  questions  in  their  inspection  and 
visitings;  but  God's  inquiry  and  visiting  searches  deeper.  He 
asks  from  what  heart  all  this  comes,  whether  from  a  holy  con- 
science of  the  weight  and  high  importance  of  their  holy  calling, 
and  a  faithful  respect  to  the  interest  of  their  Master's  glory  and 
His  people's  souls. 

Owe  no  Man  anything,  but  to  Love  one  another. 

So  far  as  thou  canst  acquit  thyself,  owe  nothing  else  to  any; 
but  love,  owe  that  to  all.  Not  a  like  familiar  converse  neces- 
sarily to  all,  nor  a  like  measure  of  beneficence,  nor  a  like  degree 
of  love,  but  yet  love  alike  sincere  and  real  to  all.  Not  either 
a  false,  or  an  empty,  fair  carriage,  but  holy  Christian  love,  love 
rooted  in  thy  heart,  and  springing  up  in  thy  actions,  even  to- 
wards all  men,  as  thy  opportunity  and  ability  serves  thee,  and 
their  condition  requires  of  thee ;  not  hating  nor  dispising  any 
for  their  poverty  in  estate,  or  deformity  of  body,  or  defects  of 
mind,  nor  for  that  which  works  most  on  men,  injuries  done  to 
thyself.  All  they  can  do,  cannot  give  thee  an  acquittance,  or 
free  thee  of  this  debt  of  love  ;  for  thou  art  bound  to  Another. 
This  is  the  rule  of  Jesus  Christ,  and  the  badge  of  Christians,  to 
love  their  very  enemies.  But  this,  Oh,  how  rare  is  it !  How  few 
attain  it  \  Yea,  how  few  endeavor  to  attain  it !  On  the  contrary, 
it  is  by  many  given  over  as  a  desperate,  impossible  business,  they 
judging  of  it  not  according  to  that  Spirit  of  Christ  that  is  his,  but 
according  to  the  corrupt  rancour  and  bitterness  of  their  own  na- 
tural perverse  spirits.  Yea,  and  too  many  disdain  it  as  a  poor- 
ness and  sheepishness  of  spirit  to  suffer  and  forgive.  Be  it  so ; 
yet  is  it  such  a  sheepishness  as  makes  a  man  like  Jesus  Christ, 
who.  as  a  sheep  before  the  shearers  is  dumb,  so  he  opened  not  his 
mouth,  when  his  heart  within  was  compassionate  towards  them, 
as  appeared  when  he  opened  it  concerning  them,  Father,  forgive 
them,  for  they  know  not  what  they  do.  This  is  true  greatness  of 
spirit,  to  partake  of  His  spirit  that  is  the  highest  and  best  of 
spirits,  and  it  is  the  spirit  of  meekness  and  love.  How  much  is 
33 


386  LEIGHTON'S   SELECT  WORKS 

this  above  the  common  spirit  of  the  world  !  Truly  base  and  poor 
is  that  which  is  decomposed  and  put  out  of  frame  with  every 
touch ;  whereas  this  is  mighty,  and  triumphs  indeed  over  all  pro- 
vocations and  injuries. 

***** 

Love  can  generously  pass  over  those  things  about  which  folly 
and  pride  makes  such  a  noise,  Oh !  can  I  bear  this  and  that  ? 
And  thou  wouldst,  by  so  saying,  speak  thy  stout-heartedness. 
Fool,  is  this  stoutness  and  strength?  Is  it  not  rather  the  greatest 
weakness  to  be  able  to  bear  nothing  ?  Have  not  the  weakest 
persons  much  of  that  kind  of  stoutness  and  strength,  who  are  the 
soonest  moved  and  disquieted,  women  and  children,  and  sick  or 
aged  persons  ?  But  love,  Christian  love  to  thy  brother,  makes  the 
mind  truly  strong  and  composed,  not  easily  stirred  against  him  for 
every  trifle,  nay,  not  for  greater  matters.  Love  can  endure  much, 
yea,  all  things,  says  the  Apostle,  1  Cor.  xiii.  7 ;  it  hath  strength 
to  stand  under  them,  and  stand  firm  ;  whereas  base  minds,  void 
of  love,  break  all  to  pieces  under  a  very  small  weight.  Love 
beareth  all  things,  as  the  supporters  of  a  strong  and  firm  building  ; 
or  rather,  as  a  house  it  covers  all,  for  so  the  word  signifies.  It 
doth  not  blaze  abroad  the  failings  of  men ;  yea,  it  hides  much, 
covers  a  multitude  of  sins,  not  only  from  the  eyes  of  others,  but 
even  from  a  man's  own  eyes ;  makes  him  not  behold  and  look  on 
those  things  that  might  provoke  him.  Yea,  it  is  ingenious  and 
inventive  of  the  fairest  constructions  of  things,  to  take  them  by 
the  best  side,  in  the  favorable  sense  ;  and  so  long  as  there  is  any 
agreeable  way  to  interpret  anything  favorably,  will  not  have  a 
hard  thought  of  it,  thinks  no  ill,  as  there  it  is.  Not  only  hath  it 
no  active  evil  thoughts  of  revenge,  or  returning  evil,  but  willingly 
it  doth  not  judge  ill  of  what  is  done  by  others,  and  what  might  be 
so  looked  on  as  to  provoke :  doth  not  reckon  wrongs  so  high  as 
want  of  charity  moves  the  most  to  do,  it  sets  them  low.  And  as 
a  healthful  constitution  is  sweet  itself,  and  relishes  all  things  right, 
so  there  is  more  true  pleasure  and  content  of  mind,  in  forgiving, 
than  ever  any  man  found  in  revenge.  This  is  but  a  feverish  de- 
light which  malice  and  anger  have  wrought,  working  perhaps 
greedily,  but  it  is  indeed  a  distemper.  This  love  is  the  very  root 
of  peace  and  concord,  a  humble  grace,  that  is  not  lifted  up  and 
insolent,  as  the  word  there  is,  and  so  doth  not  breed  jars  about 
punctilios  :  it  esteems  so  well  of  others,  and  so  meanly  of  itself 
that  it  cannot  well  be  crossed  by  any  in  that  matter  of  undervalu- 
ing. But  vain  spirits  are  puffed  up  with  a  little  approbation,  and 
as  easily  kindled  up  with  any  affront  or  apprehended  disgrace. 
Love  is  not  lightly  put  out  of  temper,  as,  in  sickly  constitutions, 
a  fit  of  fever  or  ague  is  brought  on  by  any  blast  or  wrong  touch 
of  diet :  it  is  of  a  stronger  digestion,  and  firmer  health. 


SELECTIONS    FROM    SERMONS.  387 


Preface  to  a  Sermon. 

Great  and  various  are  the  evils  that  lodge  within  the  heart  of 
man.  Hence  proceed  evil  thoughts,  adulteries,  murders,  and  many 
other  mischiefs,  as  our  Saviour  specifies  there,  Matt.  xv.  19 :  they 
come  forth  apace,  and  yet,  the  heart  is  not  emptied  of  them.  But 
was  this  heart  thus  at  first,  when  it  came  newly  forth  of  the  hands 
of  its  Maker?  Surely  not.  Man  was  made  upright,  but  he  found 
out  many  inventions.  Eccl.  vii.  29.  Soon  did  the  heart  find  the 
way  to  corrupt  itself;  but  to  renew  itself,  is  as  impossible  as  to 
have  been  the  author  of  its  own  creation.  Easily  could  it  deface 
the  precious  characters  of  God's  image,  but  it  passes  the  art  of 
men  and  angels  to  restore  them.  Only  the  Son  of  God,  who  for 
that  purpose  took  on  him  our  nature,  can  make  us,  according  to 
the  Apostle's  phrase,  partakers  of  the  Divine  nature.  It  is  He 
alone  that  can  banish  those  unclean  spirits,  and  keep  possession 
that  they  return  no  more.  Have  not  they  made  a  happy  change 
of  guests,  who  have  those  infernal  troops  turned  out  of  doors,  and 
the  King  of  Glory  fixing  his  abode  within  them  ?  This  is  the 
voice  of  the  Gospel :  Lift  up  your  heads,  ye  gates,  and  be  ye  lift 
up,  ye  everlasting  doors,  that  the  King  of  Glory  may  enter  in. 
Psal.  xxiv.  7.  But  small  is  the  number  of  those  who  open  where 
this  voice  is  daily  sounded.  Yea,  some  there  are,  who  grow 
worse  under  the  frequent  preaching  of  the  word,  as  if  sin  were 
emulous,  and,  as  is  said  of  virtue,  would  grow  by  opposition.  The 
truth  is,  too  many  of  us  turn  these  serious  exercises  of  religion 
into  an  idle  divertisetnent.  Take  heed  that  formality,  and  cus- 
tom, and  novelty,  do  not  often  help  to  fill  up  many  rooms  in  our 
church.  It  were  indeed  a  breach  of  charity,  to  entertain  the  ful- 
ness of  your  assemblies  with  an  ill  construction  :  no,  it  is  to  be 
commended.  But  would  to  God  we  were  more  careful  to  show 
our  religion  in  our  lives,  to  study  to  know  better  the  deceits  and 
impostures  of  our  own  hearts,  and  to  gain  daily  more  victory  over 
our  secret  and  best  beloved  sins !  Let  our  intentions,  then,  be  to 
meet  with  Christ  here,  and  to  admit  him  gladly  to  dwell  and  rule 
within  us.  If  he  conquer  our  inward  enemies, ..those  without 
shall  not  be  able  to  hurt  us.  If  he  deliver  us  from  our  sinful 
lusts,  he  will  stir  our  own  distrustful  fears.  And  that  such  may 
be  the  fruits  of  our  meeting,  let  us  turn  ourselves  towards  the 
throne  of  grace,  with  humble  prayer,  in  the  name  of  Jesus  Christ, 
the  righteous. 

God's  dispensation  above  our  Wisdom. 

Were  the  matter  referred  to  our  modelling,  we  should  assign 
the  Church  constant  peace  and  prosperity  for  her  portion,  and  not 


388  LEIGHTON'S  SELECT  WORKS. 

consent  that  the  least  air  of  trouble  should  come  near  her ;  we 
would  have  no  enemies  to  molest  her,  nor  stir  against  her,  or  if 
they  did  stir,  we  would  have  them  to  be  presently  repressed  ;  and 
these,  in  our  judgment,  would  be  the  fairest  and  most  glorious 
tokens  of  His  love  and  power  whose  spouse  she  is.  But  this 
carnal  wisdom  is  enmity  against  God,  and  is  opposed  to  the  glory 
of  God,  which  rises  so  often  out  of  the  wrath  of  His  enemies. 
Had  God  caused  Pharaoh  to  yield  at  the  very  first,  to  the  release 
of  his  people,  where  had  been  the  fame  of  those  miraculous  judg- 
ments in  Egypt,  and  those  mercies  on  the  Israelites,  the  one  set- 
ting out  and  illustrating  the  other  1  Where  had  been  that  name 
and  honor  which  God  says  he  would  gain  to  Himself,  and  which 
he  did  gain  out  of  Pharaoh's  final  destruction,  making  that  stony- 
hearted king  and  his  troops  sink  like  a  stone  in  the  waters,  as  Mo- 
ses sings  ?  Observe  his  proud  boastings  immediately  foregoing 
his  ruin  :  I  will  pursue,  says  he,  I  will  overtake,  I  will  divide  the 
spoil;  my  lust  shall  be  satisfied  on  them:  I  will  draw  my  sword , 
and  my  hand  shall  destroy  them.  Soon  after,  the  sea  quenches  all 
this  heat.  Commonly,  big  threatenings  are  unhappy  presages  of 
very  ill  success.  That  historian  [Herodotus]  says  well  of  God, 
Deus  neminem  alium,  quam  seipsum,  sinit  de  se  magnifice  sentire : 
— God  suffers  no  other  to  think  highly  of  himself,  than  Himself 
alone.  And  indeed,  as  He  abhors  these  boastings,  so  He  delights 
in  the  abasing  of  the  lofty  heart  whence  they  flow,  and  it  is  His 
prerogative  to  gain  praise  to  Himself  out  of  their  wrath.  Hast 
thou  an  arm  like  God?  says  the  Lord  to  Job,  then,  look  upon  the 
proud  and  bring  them  low.  Job.  xi.  9.  12.  When  Sennacherib 
came  up  against  Jerusalem,  his  blasphemies  and  boastings  were 
no  less  vast  and  monstrous  than  the  number  of  his  men  and  char- 
iots. Good  Hezekiah  turned  over  the  matter  unto  God,  spreading 
the  letter  of  blasphemies  before  Him,  upon  which  God  undertook 
the  war,  and  assured  Hezekiah  that  the  Assyrian  should  not  so 
much  as  shoot  an  arrow  against  the  city,  but  return  the  same  way 
he  came.  2  Kings  xix.  33.  And  the  deliverance  there  promised 
and  effected,  is  conceived  to  have  been  the  occasion  of  penning 
this  very  Psalm.  Surely,  when  an  angel  did  in  one  night  slay 
185,000  in  their  camps,  that  wrath  and  those  threats  tended  ex- 
ceedingly to  the  praise  of  the  God  of  Israel.  The  hook  that  he 
put* in  Sennacherib's  nostrils,  (as  the  history  speaks,)  to  pull  him 
back  again,  was  more  remarkable  than  the  fetters  would  have 
been,  if  he  had  tied  him  at  home,  or  hindered  his  march  with  his 
army. 

Who  is  he  then  that  will  be  impatient  because  of  God's  patience, 
and  judge  Him  slack  in  judgment,  while  the  rage  of  the  wicked 
prevails  awhile  ?  Know,  that  He  is  more  careful  of  His  own 
glory  than  we  can  be,  and  the  greater  height  man's  wrath  arises 
to,  the  more  honor  shall  arise  to  Him  out  of  it.  Did  not  His 


SELECTIONS    FROM    SERMONS.  389 

omnipotency  shine  brighter  in  the  flames  of  that  furnace  into 
which  the  three  children  were  cast,  than  if  the  king's  wrath  had 
been  at- first  cooled  ?  Certainly,  the  more  both  it  and  the  furnace 
had  their  heat  augmented,  the  more  was  God  glorified.  Who  is 
that  God,  saith  he  blasphemously  and  proundly,  that  can  deliver 
you  out  of  my  hands  1  Dan.  iii.  15.  A  question,  indeed,  highly 
dishonoring  the  Almighty,  but  stay  till  the  real  answer  come  ;  and 
then,  not  only  shall  that  wrath  praise  Him,  but  that  very  same 
tongue,  though  inured  to  blasphemy,  shall  be  taught  to  bear  a 
main  part  in  the  confession  of  those  praises.  Let  that  apostate 
emperor  [Julian]  go  taunting  the  Head  and  tormenting  the  mem- 
bers, of  that  mystical  body,  his  closing  with,  Thou  hast  overcome, 
.O  Galilean,  (meaning  Christ,)  shall  help  to  verify  that,  whether 
its  course  be  shorter  or  longer,  man's  wrath  ends  always  in  God's 
praise.  In  like  manner,  the  closing  of  the  lion's  mouth,  spake 
louder  to  His  praise  who  stopped  them,  than  if  He  had  stopped 
Daniel's  enemies  in  the  beginning  of  their  wicked  design.  So  hot 
was  their  rage,  that  the  king's  favorable  inclination  to  Daniel,  (of 
which,  in  other  cases,  courtiers  used  to  be  so  devout  observers,) 
yea,  his  contesting  and  pleading  for  him,  did  profit  him  nothing, 
but  they  hurried  their  king  to  the  execution  of  their  unjust  malice, 
though  themselves  were  convinced  that  nothing  could  be  found 
against  him,  but  only  concerning  the  law  of  his  God.  Dan.  vi.  5. 
It  is  said,  ver.  14,  that  king  Darius  set  his  heart  on  Daniel  to  de- 
liver him,  and  he  labored  to  do  it  till  the  going  down  of  the  sun, 
and  then  those  counsellors  and  counsels  of  darkness  overcame 
him.  But  upon  this  black  night  of  their  prevailing  wrath,  follow- 
ed immediately  a  bright  morning  of  praises  to  Daniel's  God,  when 
the  lions  that  were  so  quiet  company  all  night  to  Daniel,  made  so 
quick  a  breakfast  of  those  accursed  courtiers  who  had  maliciously 
accused  him.  Even  so  let  thine  enemies  perish,  O  Lord,  and 
let  those  that  love  Thee,  be  as  the  sun  when  he  goes  forth  in  his 
might!  '  ^ 

His  Heart  is  filed,  trusting  in  the  Lord. 

That  we  many  know  how  serene  and  sweet  a  thing  it  is,  it  is 
here  likewise  joined  with  confidence,  trusting  in  the  Lord;  a 
quickening  confidence  always  accompanying  it,  and  so,  undoubt- 
ly,  it  is  a  blessed  thing.  Blessed  is  he  that  fear eth.  Pear  sounds 
rather  quite  contrary,  hath  an  air  of  misery ;  but  add,  whom  ? 
That  feareth  the  Lord.  That  touch  turns  it  into  gold.  He 
that  so  fears,  fears  not :  He  shall  not  be  afraid.  All  petty  fears 
are  swallowed  up  in  this  great  fear,  as  a  spirit  inured  with  great 
things,  is  not  stirred  nor  affected  at  all  with  small  matters.  And 
this  great  fear  is  as  sweet  and  pleasing  as  those  little  fears  are 
anxious  and  vexing.  Secure  of  other  things,  he  can  say,  If  ray 
*33 


390  LEIGHTON'S  SELECT  WORKS. 

God  be  pleased,  no  matter  who  is  displeased.  No  matter  who 
despises  me,  if  He  account  me  His.  Though  all  forsake  me,  my 
dearest  friends  grow  estranged,  and  look  another  way,  if  He 
reject  me  not,  that  is  rny  only  fear,  and  for  that  I  am  not  perplex- 
ed ;  I  know  He  will  not.  As  they  answered  Alexander,  when  he 
sent  to  inquire  what  they  most  feared,  thinking  possibly  they 
would  have  said,  lest  he  should  invade  them,  but  their  answer 
was,  We  fear  nothing  but  lest  Heaven  should  jail  upon  us  ;  which 
they  did  not  fear  neither  :  so,  a  believer  hath  no  fear  but  of  the 
displeasure  of  Heaven,  lest  the  anger  of  God  should  fall  upon 
him  ;  he  fears  that;  that  is,  accounts  that  only  terrible  ;  but  yet, 
he  doth  not,  fear,  doth  not  apprehend  it  will  fall  upon  him,  he  is 
better  persuaded  of  the  goodness  of  his  God.  So  this  fear  is  still 
joined  with  trust,  as  here,  so  often  elsewhere.  Psal.  xxxiii.  18,  xl. 
3,  and  cxlvii.  11.  * 

There  is  no  turbulency  in  this  fear  ;  it  is  calm  and  sweet.  Even 
that  most  terrible  evil,  that  which  this  fear  properly  apprehends 
and  flies,  sin,  yet,  the  fear  of  that  goes  not  to  a  distraction.  Though 
there  is  little  strength,  and  many  and  great  enemies,  mighty  An- 
akims  of  temptations  from  without,  and  corruptions  within,  and 
so,  good  reason  for  a  holy,  humble  fear  and  self-distrust,  yea,  this 
should  not  beat  us  off:  yet,  it  is  most  fit  to  put  us  on  to  trust  in 
Him  who  is  our  strength.  Courage !  the  day  shall  be  ours. 
Though  we  may  be  often  ioiled  and  down,  and  sometimes  almost 
at  a  hopeless  point,  yet,  our  Head  is  on  high.  He  hath  con- 
quered for  us,  and  shall  conquer  in  us.  Therefore,  so  fear  as  not 
to  fear. 

The  Believer  a  Hero. 

Alas  !  most  persons  have  dull  or  dim  apprehensions  and  shallow 
impressions  of  God  ;  therefore  they  have  little  either  of  this  fear 
or  of  this  trust.  God  is  not  in  all  their^aoughts,  but  how  to  com- 
pass this  or  that  design,  and  if  they  mi™  one,  then  how  to  com- 
pass another  :  they  are  cast  from  one  wave  upon  another.  And 
if  at  any  time  they  attain  their  purpose,  they  find  it  but  a  wind,  a 
handful  of  nothing,  far  from  what  they  fancied  it. 

Oh,  my  brethren,  my  desire  is,  that  the  faces  of  your  souls 
were  but  once  turned  about,  that  they  were  towards  Him,  looking 
to  Him,  continually  fearing  Him,  delighting,  trusting  in  Him, 
making  Him  your  all.  Can  any  thing  so  elevate  and  ennoble 
the  spirit  of  a  man,  as  to  contemplate  and  converse  with  the  pure, 
ever-blessed  Spring  and  Father  of  Spirits  ?  Beg  that  you  may 
know  Him,  that  He  would  reveal  Himself  to  you  ;  for  otherwise, 
no  teaching  can  make  Him  known.  It  is  to  light  candles  to  seek 
the  sun,  to  think  to  attain  to  this  knowledge  without  His  own 
revealing  it.  If  He  hide  His  face,  who  then  may  behold  Him  ? 


SELECTIONS    FROM    SERMONS.  391 

Pray  for  this  quickening  knowledge,  such  a  knowledge  as  will 
effectually  work  this  happy  fear  and  trust. 

You  who  have  attained  any  thing  of  it,  desire  and  follow  on  to 
know  the  Lord ;  particularly,  so  that  your  hearts  may  repose  on 
Him.  So  fear  that  you  may  not  fear.'  He  would  have  our  spirits 
calm  and  quiet ;  for  when  they  are  in  a  hurry  and  confusion,  they 
are  then  fit  for  nothing  :  all  within  makes  a  jarring,  unpleasant 
noise,  as  of  an  instrument  quite  out  of  tune. 

This  fe;ir  of  God  is  not,  you  see,  a  perplexing  doubting  and 
distrust  of  His  love  :  on  the  contrary,  it  is  a  fixed  resting  and 
trust  on  His  love. 

Many  who  have  some  truth  of  grace,  are,  through  weakness, 
filled  with  disquieting  fears ;  but  possibly,  though  they  perceive 
it  not,  it  may  be  in  some,  a  point  of  wilfulness,  a  little  latent, 
undiscerned  affection  of  scrupling  and  doubting,  placing  much  of 
religion  in  it.  True,  where  the  soul  is  really  solicitous  about  its 
interest  in  God,  that  argues  some  grace ;  but  being  vexingly  anx- 
ious about  it,  argues  that  grace  is  low  and  weak.  A  spark  there 
is,  even  discovered  by  that  smoke ;  but  the  great  smoke  still  con- 
tinuing, and  nothing  seen  but  it,  argues  there  is  little  fire,  little 
faith,  little  love. 

And  this,  as  it  is  unpleasant  to  thyself,  so  is  it  to  God,  as  smoke 
to  the  eyes.  What  if  one  should  be  always  questioning  with  his 
friend,  whether  he  loved  him  or  not,  and  upon  every  little  occa- 
sion were  ready  to  think  he  doth  not,  how  would  this  disrelish 
their  society  together,  though  truly  loving  each  other !  The  far 
more  excellent  way,  and  more  pleasing  both  to  ourselves  and  to 
God,  were  to  resolve  on  humble  trust,  reverence,  and  confidence, 
being  most  afFraid  to  offend,  delighting  to  walk  in  His  ways,  lov- 
ing Him  and  His  will  in  all,  and  then,  resting  persuaded  of  His 
love,  though  he  chastise  us.  And  even  though  we  offend  Him, 
and  see  our  offences  in  our  chastisements,  yet,  H^  is  good,  plen- 
teous in  redemption,  ready  to  forgive  ;  therefore,  let  Israel  trust 
and  hope.  Psal.  cxxx.  7.  Let  my  soul  roll  itself  on  Him,  and 
adventure  there  all  its  weight.  He  bears  greater  matters,  uphold- 
ing the  frame  of  heaven  and  earth,  and  is  not  troubled  nor  bur- 
dened with  it. 

The  heart  of  a  man  is  not  sufficient  for  self-support;  therefore, 
naturally,  it  seeks  out  some  other  thing  to  lean  and  rest  itself  on. 
The  unhappiness  is,  for  the  most  part,  that  it  seeks  to  things  be- 
low itself;  but  these,  being  both  so  mean  and  so  uncertain,  cannot 
be  a  firm  and  certain  stay  to  it.  These  things  are  not  fixed  them- 
selves :  how  can  they  then  fix  the  heart  ?  Can  a  man  have  firm 
footing  on  a  quagmire,  or  moving  sands  ?  Therefore,  men  are 
forced  in  these  things,  still  to  shift  their  seat,  and  seek  about  from 
one  to  another,  still  rolling  and  unsettled.  The  believer  only 
hath  this  advantage ;  he  hath  a  rest  high  enough  and  sure  enough, 


LEIGHTON'S  SELECT  WORKS. 

014  p/ the  reach  of  all  hazards.  His  heart  is  Jixed,  trusting  in 
the  Lord. 

The  basis  of  this  happiness  is,  He  trusteth  in  the  Lord.  So 
the  heart  is  Jixed;  and  so  fixed,  it  fears  no  ill'tidings. 

This  trust  is  grounded  on  the  word  of  God,  revealing  the  power 
and  all-sufficiency* of  God,  and  withal  His  goodness,  His  offer  of 
Himself  to  be  the  stay  of  souls,  His  commanding  us  to  rest  on 
Him.  People  wait  on  I  know  not  what  persuasions  and  assuran- 
ces, but  I  know  no  other  to  build  faith  on,  than  the  word  of 
promise,  the  truth  and  faithfulness  of  God  opened  up,  His  wisdom, 
and  power,  and  goodness,  as  the  stay  of  all  those  who,  renouncing 
all  other  props,  will  venture  on  it,  and  lay  all  upon  Him.  He 
that  believes,  sets  to  his  seal  that  God  is  true,  John  iii.  33,  and  so, 
he  is  sealed  for  God  ;  his  portion  and  interest  are  secured.  If  ye 
will  not  helieve,  surely  ye  shall  not  be  established.  Isa.  vii.  9. 

This  is  the  way  to  have  peace  and  assurance,  which  many  look 
for  first,  Thou  wilt  keep  him  in  perfect  peace  whose  mind  is  stayed 
on  Thee,  because  he  trusteth  in  Thee.  Isa.  xxvi.  3.  So  here,  the 
heart  is  fixed  by  trusting. 

Seek,  then,  clearer  apprehensions  of  the  faithfulness  and  good- 
ness of  God,  hearts  more  enlarged  in  the  notion  of  free  grace,  and 
the  absolute  trust  due  to  it ;  thus  shall  they  be  more  established 
and  fixed  in  all  the  rollings  and  changes  of  the  world. 

His  heart  is  Jixed,  or  prepared,  ready-dressed  and  in  arms  for 
all  services,  resolved  not  to  give  back,  able  to  meet  all  adventures, 
and  stand  its  ground.  God  is  unchangeable,  and  therefore  faith 
is  invincible.  That  sets  the  heart  on  Him,  fastens  it  there  on  the 
rock  of  eternity  ;  then,  let  winds  blow,  and  storms  arise,  it  cares 
not. 

This  firm  and  close  cleaving  unto  God  hath  in  it  of  the  affection 
which  is  inseparable  from  this  trust,  love,  joined  with  faith,  and 
so,  a  hatred  of  all  ways  and  thoughts  that  alienate  and  estrange 
from  God,  that  remove  and  unsettle  the  heart.  The  holiest,  wea- 
riest heart  is  surely  the  most  believing  and  fixed  heart.  If  a 
believer  will  adventure  on  any  way  of  sin,  he  shall  find  that  it  will 
unfix  him,  and  shake  his  confidence,  more  than  ten  thousand 
hazards  and  assaults  from  without.  These  are  so  far  from  mov- 
ing, that  they  settle  and  fix  the  heart  commonly  more,  causing  it 
to  cleave  the  closer  and  nearer  unto  God  ;  but  sinful  liberty  breeds 
disquiet,  and  disturbs  all.  Where  sin  is,  there  will  be  a  storm  : 
the  wind  within  the  bowels  of  the  earth,  makes  the  earthquake. 

Would  you  be  quiet,  and  have  peace  within  in  troublous  times  ? 
keep  near  unto  God,  beware  of  any  thing  that  may  interpose  be- 
twixt you  and  your  confidence.  It  is  good  for  me,  says  the  Psalm- 
ist, to  be  near  God :  not  only  to  draw  near,  but  to  keep  near,  to 
cleave  to  him,  and  dwell  in  Him  :  so  the  word  imports.  Oh,  the 
sweet  calm  of  such  a  soul  amidst  all  storms  !  Thus,  once,  trusting 


SELECTIONS    FROM    SERMONS.  393 

and  fixed,  then  no  more  fear :  he  is  not  afraid  of  evil  tidings,  not 
of  any  ill-hearing.  Whatsoever  sound  is  terrible  in  the  ears  of 
men,  the  noise  of  war,  news  of  death,  or  even  the  sound  of  the 
trumpet  in  the  last  judgment,  he  hears  all  this  undisquieted.  Noth- 
j§g  is  unexpected.  Being  once  fixed  on  God,  then  the  heart  may 
put  cases  to  itself,  and  suppose  all  things  imaginable,  the  most 
terrible,  and  look  for  them  ;  not  trouble  before  trouble  comes, 
with  dark  and  dismal  apprehensions,  but  satisfied  in  a  quiet, 
unmoved  expectation  of  the  hardest  things.  Whatsoever  it  is, 
though  particularly  not  thought  on  before,  yet  the  heart  is  not 
afraid  of  the  news  of  it,  because  it  is  fixed,  trusting  on  the  Lord. 
Nothing  can  shake  that  foundation,  nor  dissolve  than  union ; 
therefore,  no  fear.  Yea,  this  assurance  stays  the  heart  in  all 
things,  how  strange  and  unforeseen  soever  to  it.  All  are  foreseen 
to  my  God  on  whom  I  trust,  yea  are  forecontrived  and  ordered  by 
Him.  This  is  the  impregnable  fortress  of  a  soul.  All  is  at  the 
disposal  and  command  of  my  God  :  my  Father  rules  all :  what 
need  I  fear  ? 

Every  one  trusts  to  somewhat.  As  for  honor,  and  esteem,  and 
popularity,  they  are  airy,  vain  things ;  but  riches  seem  a  more 
solid  work  and  fence,  yet  they  are  but  a  tower  in  conceit,  not 
really.  Prov.  xviii.  11.  The  rich  man's  wealth  is  his  strong  city, 
and  as  a  high  wall  is  his  own  conceit.  But,  (ver.  10,)  the  name 
of  the  Lord  is  a  strong  tower,  indeed.  This  is  the  thing  that 
all  seek,  some  fence  and  fixing ;  here  it  is.  We  call  you  not  to 
vexation  and  turmoil,  but  from  it,  and,  as  St.  Paul  said,  Whom 
ye  ignorantly  worship,  Him  declare  I  unto  you.  Ye  blindly  and 
fruitlessly  seek  after  the  show.  The  true  aiming  at  this  fixedness 
of  mind  will  secure  that,  though  they  fall  short,  yet,  by  the  way 
they  will  light  on  very  pretty  things  that  have  some  virtue  in  them, 
as  they  that  seek  the  philosopher's  stone.  But  the  believer  hath 
the  thing,  i\\Q  secret  itself  of  tranquillity  and  joy,  and  this  turns  all 
into  gold,  their  iron  chains  into  a  crown  of  gold  :  While  we  look 
not  at  the  things  which  are  seen,  but  at  the  things  which  are  not 
seen,  a  Cor.  iv.  17,  18. 

This  is  the  blessed  and  safe  estate  of  believers.  Who  can  think 
they  have  a  sad,  heavy  life  ?  Oh  !  it  is  the  only  lightsome,  sweet, 
cheerful  condition  in  the  world.  The  rest  of  men  are  poor,  roll- 
ing, unstayed  things,  every  report  shaking  them,  as  the  leaves  of 
trees  are  shaken  with  the  wind  ;  yea,  lighter  than  so,  as  the  chaff 
that  the  wind  drives  to  and  fro  at  its  pleasure.  Isa.  vii.  2  ;  Psal.  i. 
4,  Would  men  but  reflect  and  look  in  upon  their  own  hearts,  it 
is  a  wonder  what  vain,  childish  things  the  most  would  find  there, 
glad  and  sorry  at  things  as  light  as  the  toys  of  children,  at  which 
they  laugh  and  cry  in  a  breath.  How  easily  is  the  heart  puffed 
up  with  a  thing  or  a  word  that  pleaseth  us,  bladder-like,  swelled 
with  a  little  air,  and  it  shrinks  again  in  discouragements  and  fear, 


394 

upon  the  touch  of  a  needle's  point,  which  gives  that  air  some 
vent. 

What  is  the  life  of  the  greatest  part  but  a  continual  tossing  be- 
twixt vain  hopes  and  fears?  All  their  days  are  spent  in  these. 
Oh  !  how  vain  a  thing  is  a  man  even  in  his  best  estate,  while  A 
is  nothing  but  himself, — while  his  heart  is  not  united  and  fixed 
on  God,  and  he  is  disquieted  in  vain.  How  small  a  thing  will  do 
it !  He  needs  no  other  than  his  own  heart ;  it  may  prove  disqui- 
etrnent  enough  to  itself:  his  thoughts  are  his  tormentors. 

I  know,  some  men  are,  by  a  stronger  understanding  and  by 
moral  principles,  somewhat  raised  above  the  vulgar,  and  speak  big 
of  a  constancy  of  mind ;  but  these  are  but  flourishes,  an  acted 
bravery.  Somewhat  there  may  be  that  will  hold  out  in  some 
trials,  but  it  will  fall  far  short  of  this  fixedness  of  faith.  Troubles 
may  so  multiply,  as  to  drive  them  at  length  from  their  posture, 
and  may  come  on  so  thick,  with  such  violent  blows,  as  will  smite 
them  out  of  their  artificial  guard,  disorder  all  their  Seneca  and 
Epictetus,  and  all  their  own  calm  thoughts  and  high  resolves. 
The  approach  of  death,  though  they  make  a  good  mien,  and  set 
the  best  face  on  it,  or  if  not,  yet,  some  kind  of  terror,  may  seize 
on  their  spirits,  which  they  are  not  able  to  shift  off.  But  the  soul 
trusting  on  God,  is  prepared  for  all,  not  only  for  the  calamities  of 
war,  pestilence,  famine,  poverty,  or  death,  but,  when  in  the  sad- 
dest apprehensions  of  the  sou!,  beyond  hope,  believes  against 
hope  ;  even  in  the  darkest  night,  casts  anchor  in  God,  reposes  on 
Him  when  he  sees  no  light.  Is.  1.  10.  Yea,  though  he  slay  me, 
says  Job,  i/et  will  I  trust  on  Him, — not  merely,  though  I  die,  but, 
though  He  slay  me :  when  I  see  His  hand  lifted  up  to  destroy 
me,  yet,  from  that  same  hand  will  I  look  for  salvation. 

My  brethren,  my  desire  is,  to  stir  up  in  your  hearts  an  ambition 
after  this  blessed  estate  of  the  godly  who  fear  the  Lord,  and  trust 
in  Him,  and  so  fear  no  other  thing.  The  common  revolutions 
and  changes  of  the  world,  and  those  which  in  these  late  times  we 
ourselves  have  seen,  and  the  likelihood  of  more  and  greater  com- 
ing on,  seem  dreadful  to  weak  minds.  But  let  these  persuade  us 
the  more  to  prize  and  seek  this  fixed,  unarTrighted  station  :  there 
is  no  fixing  but  here. 

Oh !  that  you  would  bo  persuaded  to  break  off  from  the  vile 
ways  of  sin,  which  debase  the  soul  and  fill  it  full  of  terrors,  and 
to  disengage  them  from  the  vanities  of  this  world,  to  take  up  in 
God,  to  live  in  Him  wholly,  to  cleave  to  and  depend  on  Him,  to 
esteem  nothing  beside  Him  !  Excellent  was  the  answer  of  that 
holy  man  to  the  Emperor,  on  his  first  essaying  him  with  large 
proffers  of  honor  and  riches  to  draw  him  from  Christ :  Offer  these 
things  (says  he)  to  children,  I  regard  them  not.  Then  after  he 
had  tried  to  terrify  him  with  threatening  :  Threaten  (says  he)  your 
effeminate  courtier st  T  fear  none  of  these  things. 


SELECTIONS    FROM    SERMONS.  395 

Seek  to  have  your  hearts  established  on  Him  by  the  faith  of 
eternal  life,  and  then  it  will  be  ashamed  to  distrust  Him  in  any 
other  thing.  Yea,  truly,  you  will  not  much  regard,  nor  be  care- 
ful for  other  things  how  they  be.  It  will  be  all  one,  the  better 
and  the  worse  of  this  moment ;  the  things  of  it,  even  the  greatest, 
being  both  in  themselves  so  little  and  worthless,  and  of  so  short 
continuance. 

Well,  choose  you  ;  but  all  reckoned  and  examined,  I  had  rather 
be  the  poorest  believer  than  the  greatest  king  on  earth.  How 
small  a  commotion,  small  in  its  beginning,  may  prove  the  over- 
turning of  the  greatest  kingdom  !  But  the  believer  is  heir  to  a 
kingdom  that, cannot  be  shaken.  The  mightiest  and  most  victo- 
rious prince,  who  hath  not  only  lost  nothing,  but  hath  been  gain- 
ing new  conquests  all  his  days,  is  stopped  by  a  small  distemper  in 
the  middle  of  his  course  ;  he  returns  to  his  dust,  and  then  his 
vast  designs  fall  to  nothing.  In  that  very  day  his  thoughts  perish* 
But  the  believer,  in  that  very  day,  is  sent  to  the  possession  of  his 
crown  ;  that-is  his  coronation  day  ;  all  his  thoughts  are  accom- 
plished. 

How  can  you  affright  him  1  Bring  him  word,  that  his  estate  is 
ruined.  Yet,  my  inheritance  is  safe,  says  he.  "Your  wife,  or 
child,  or  dear  friend,  is  dead."  Yet,  my  Father  lives.  "  You 
yourself  must  die."  Well  then,  I  go  home  to  my  Father,  and  to  my 
inheritance. 

The  Seed  is  the  Word. 

The  word,  the  seed,  hath  in  it  a  productive  virtue  to  bring  forth 
fruit  according  to  its  kind,  that  is,  the  fruit  of  a  new  life  ;  not  only 
a  new  habitude  and  fashion  of  life  without,  but  a  new  nature,  a 
new  kind  of  life  within,  new  thoughts,  a  new  estimate  of  things, 
new  delights  and  actions.  When  the  word  reveals  God,  His 
greatness  and  holiness,  then  it  begets  pious  fear  and  reverence, 
and  study  of  conformity  to  Him.  When  it  reveals  His  goodness 
and  mercy,  it  works  love  and  confidence.  When  it  holds  up  to 
our  view  Christ  crucified,  it  crucifies  the  soul  to  the  world,  and 
the  world  to  it.  When  it  represents  those  rich  things  which  are 
laid  up  for  us,  that  blessed  inheritance  of  the  saints,  then  it  makes 
all  the  lustre  of  this  world  vanish,  shows  how  poor  it  is,  weans  and 
calls  off  the  heart  from  them,  raising  it  to  those  higher  hopes,  and 
sets  it  on  the  project  of  a  crown.  And  so  it  is  a  seed  of  noble 
thoughts  and  of  a  suitable  behavior  in  a  Christian,  as  in  the  expo- 
sition of  this  parable,  it  is  called  the  word  of  the  kingdom ;  seed, 
an  immortal  seed,  as  St.  Peter  calls  it,  1  Pet.  i.  23,  springing  up 

to  no  less  than  eternal  life. 

******* 

So,  then,  this  is  not  all,  to  have  the  word  and  to  hear  it,  a&  IF 


396  LEIGHTON'S  SELECT  WORKS. 

that  would  serve  our  turn  and  save  us,  as  we  commonly  fancy, 
The  temple  of  the  Lord,  the  temple  of  the  Lord  are  we.  Multi- 
tudes under  the  continual  sound  of  the  word,  yet  remain  lifeless 
and  fruitless,  and  die  in  their  sins.  Therefore,  we  must  inquire 
and  examine  strictly,  what  becomes  of  it,  how  it  works,  what  it 
brings  forth ;  and  for  this  very  end,  this  parable  declares  so  many 
are  fruitless.  We  need  not  press  them,  they  are  three  to  one 
here ;  yea,  that  were  too  narrow,  the  odds  is  far  greater,  for  these 
are  but  the  kinds  of  unfruitful  grounds,  and  under  each  of  these 
are  comprised  huge  multitudes  of  individuals,  so  that  there  may  be 
a  hundred  to  one,  and  it  is  to  be  feared,  that  in  many  congrega- 
tions, it  is  more  than  so. 

Whence  is  then  the  difference  ?  Not  from  the  seed  ;  that  is 
the  same  to  all.  Not  from  the  sower  neither,  for  though  these  be 
diverse,  and  of  different  abilities,  yet  it  hangs  little  or  nothing  on 
that.  Indeed,  he  is  the  fittest  to  preach,  who  is  himself  most  like 
his  message,  and  comes  forth  not  only  with  a  handful  of  this  seed 
in  his  hand,  but  with  store  of  it  in  his  heart,  the  word  dwelling 
richly  in  him ;  yet,  howsoever,  the  seed  he  sows,  being  this  word 
of  life,  depends  not  on  his  qualifications  in  any  kind,  either  of 
common  gifts,  or  special  grace.  People  mistake  this  much,  and 
it  is  a  carnal  conceit  to  hang  on  the  ad  vantages  of  the  minister,  or 
to  eye  that  much.  The  sure  way  is,  to  look  up  to  God,  and  to 
look  into  thine  own  heart.  An  unchanged,  unsoftened  heart,  like 
an  evil  soil,  disappoints  the  fruit.  What  though  sown  by  a  weak 
hand,  yea,  possibly  a  foul  one,  yet  if  received  into  a  clean  and 
honest  heart,  it  will  fructify  much.  There  is  in  the  world  a  need- 
less and  prejudicial  distinguishing  of  men,  out  of  which  people 
will  not  come,  for  all  we  can  say. 

Stony  ground  Hearers. 

The  second  is  stony  ground;  hard  hearts,  not  softened  and 
made  penetrable  to  receive  in  deeply  this  ingrafted  word  with 
meekness,  with  humble  yielding  and  submission  to  it ;  the  rocks. 
Yet,  in  these,  there  is  often  some  receiving  of  it,  and  a  little  slen- 
der moisture  above  them,  which  the  warm  air  may  make  spring 
up  a  little  :  they  receive  with  joy,  have  a  little  present  delight  in  it, 
are  moved  and  taken  with  the  sermon,  possibly  even  to  the  shed- 
ding of  some  tears  ;  but  the  misery  is,  there  is  a  want  of  depth  ol 
earth,  it  sinks  not. 

No  wonder  if  there  is  some  present  delight  in  these.  There- 
fore, the  word  of  the  kingdom,  especially  if  skilfully  and  sensibly 
delivered  by  some  more  able  speaker,  pleases.  Let  it  be  but  a 
fancy,  yet  it  is  a  fine  pleasant  one  ;  such  love  as  induced  the  Son 
of  God  to  die  for  sinners  ;  such  a  rich  purchase  made  as  a  king- 
dom ;  such  glory  and  sweetness.  Therefore  the  description  of 


SELECTIONS    FROM    SERMONS.  397 

the  new  Jerusalem,  Rev.  xxi.,  suppose  it  to  be  but  a  dream,  or 
one  of  the  visions  of  the  night,  yet  it  is  passing  fine ;  it  must 
needs  please  a  mind  that  heeds  what  is  said  of  it.  There  is  a 
natural  delight  in  spiritual  things,  and  thus  the  word  of  the  Pro- 
phet, as  the  Lord  tells  him,  (Ezek.  xxxiii.  32,)  was  as  a  minstrel's 
voice,  a  fine  song  so  long  as  it  lasted,  but  which  dies  out  in  the 
air.  It  may  be,  the  relish  and  air  of  it  will  remain  awhile  in  the 
imagination,  but  not  long ;  even  that  wears  out  and  is  forgotten. 
So  here,  it  is  heard  with  joy,  and  some  is  springing  up  presently  : 
they  commend  it,  and,  it  may  be,  repeat  some  passages,  yea,  pos 
sibly  desire  to  be  like  it,  to  have  such  and  such  graces  as  are  re- 
commended, and  upon  that  think  they  have  them,  are  presently 
good  Christians  in  their  own  conceit.  And  to  appearance,  some 
change  is  wrought,  and  it  appears  to  be  all  that  it  is  ;  but  it  is  not 
deep  enough.  They  talk,  possibly,  too  much,  more  than  those 
whose  hearts  receive  it  more  deeply  :  there  it  lies  hid  longer,  and 
little  is  heard  of  it ;  others  may  think  it  is  lost,  and,  possibly,  them- 
selves do  not  perceive  that  it  is  there  ;  they  are  exercised  and 
humbled  at  it,  and  find  no  good  in  their  own  hearts ;  yet,  there  it 
is  hid  ;  as  David  says,  Thy  word  have  I  hid  in  my  heart.  And 
as  seed  in  a  manner  dies  in  a  silent,  smothering  way,  yet,  it  is  in 
order  to  the  fructifying  and  the  reviving  of  it,  so  it  will  spring  up 
in  time,  and  be  fruitful  in  its  season — with  patience,  as  St.  Luke 
hath  it  of  the  good  ground  ;  not  so  suddenly,  but  much  more  surely 
and  solidly. 

But  the  most  are  present  mushroom  Christians,  soon  ripe,  soon 
rotten.  The  seed  goes  never  deep  :  it  springs  up  indeed,  but  any- 
thing blasts  and  withers  it.  There  is  little  root  in  some.  If  trials 
arise,  either  the  heat  of  persecution  without,  or  a  temptation  within, 
this  sudden  spring-seed  can  stand  before  neither. 

Oh,  rocky  hearts  !  How  shallow,  shallow,  are  the  impressions 
of  Divine  things  upon  you !  Religion  goes  never  further,  than 
the  upper  surface  of  your  hearts.  You  have  but  few  deep  thoughts 
of  God,  and  of  Jesus  Christ,  and  the  things  of  the  world  to  come  ; 
all  are  but  slight  and  transient  glances. 

How  we  may  be  Fruitful. 

This  seed  alone,  being  fruitful,  makes  rich  and  happy,  springs 
up  to  eternal  life  !  Oh  !  that  we  were  wise,  that  we  would  at 
length  learn  to  hear  every  sermon  as  on  the  utmost  edge  of  time, 
at  the  very  brink  of  eternity  !  For  anything  we  know  for  our- 
selves, of  any  of  us  it  may  be  really  so.  However,  it  is  wise  and 
safe  to  do  as  if  it  were  so.  Will  you  be  persuaded  of  this  ?  It 
were  a  happy  Sermon,  if  it  could  prevail  for  the  more  fruitful  hearing 
of  all  the  rest  henceforward.  We  have  lost  too  much  of  our  little 
34 


398  LEIGHTON'S  SELECT  WORKS. 

time  ;  and  thus,  with  the  Apostle,  I  beseech  you,  I  beseech  you, 
receive  not  the  grace  of  God  in  vain. 

Now,  that  you  may  be  fruitful,  examine  well  your  own  hearts ; 
pluck  up,  weed  out,  for  there  are  still  thorns.  Some  will 
grow,  but  he  is  the  happiest  man  who  hath  the  sharpest  eye  and 
the  busiest  hand,  spying  them  out,  and  plucking  them  up.  rl "ake 
heed  how  you  hear ;  think  it  not  so  easy  a  matter.  Plow  up  and 
and  sow  not  among  thorns.  Jer.  iv.  3. 

And  above  all,  pray,  pray  before,  after,  and  in  hearing.  Dart 
up  desires  to  God.  He  is  the  Lord  of  the  harvest,  whose  influ- 
ence doth  all.  The  difference  of  the  soil  makes  indeed  the  differ- 
ence of  success  :  but  the  Lord  hath  the  privilege  of  bettering  the 
soil.  He  who  framed  the  heart,  changes  it  when  and  how  he 
will.  There  is  a  curse  on  all  grounds  naturally,  which  fell  on  the 
earth  for  man's  sake,  but  fell  more  on  the  ground  of  man's  own 
heart  within  him :  Thorns  and  briars  shalt  thou  bring  forth. 
Now  it  is  He  that  denounceth  that  curse,  who  alone  hath  power 
to  remove  it.  He  is  both  the  sovereign  owner  of  the  seed,  and 
the  changer  of  the  soil ;  He  turns  a  wilderness  into  Carmel  by 
His  Spirit ;  and  no  ground,  no  heart,  can  be  good,  till  He  change 
it. 

And  being  changed,  much  care  must  be  had  still  in  manuring  5 
for  still  that  is  in  it,  which  will  bring  forth  many  weeds,  is  a  mother 
to  them,  and  but  a  step-mother  to  this  seed. 

I  will  run  the  way  of  Thy  Commandments,  when  Thou  shalt  enlarge  my 
Heart. 

This  is  true  spiritual  obedience ,; — to  study  and  inquire  after 
the  will  of  God  in  all  our  ways,  what  will  please  Him,  and  having 
found  it,  to  follow  that  which  is  here  called  the  way  of  His  com- 
mandments ;  to  make  this  our  way,  and  our  business  in  the  world, 
and  all  other  things  but  accessories  and  by-works,  even  those 
lawful  things  that  may  be  taken  in,  and  used  as  helps  in  our  way : 
as  the  disciples  passing  through  the  corn,  plucked  the  ears  and 
did  eat  it  passing,  as  a  by-work,  but  their  business  was  to  follow 
their  Master.  And  whatsoever  would  hinder  us  in  this  way,  must 
be  watched  and  guarded  against.  To  effect  that,  we  must  either 
remove  and  thrust  it  aside,  or  if  we  cannot  do  that,  yet  we  must 
go  over  it,  and  trample  it  under  foot,  were  it  the  thing  or  the  per- 
son that  is  dearest  to  us  in  the  world.  Till  the  heart  be  brought 
to  this  state  and  purpose,  it  is  either  wholly  void  of,  or  very  low 
and  weak  in  the  truth  of,  religion. 

We  place  religion  much  in  our  accustomed  performances,  in 
coming  to  church,  hearing  and  repeating  of  sermons,  and  praying 
at  home,  keeping  a  road  of  such  and  such  duties.  The  way  of 
God's  commandments  is  more  in  doing  than  in  discourse.  In  many, 
religion  evaporates  itself  too  much  out  by  the  tongue,  while  it 


SELECTIONS    FROM    SERMONS.  399 

appears  too  little  in  their  ways.  Oh  !  but  this  is  the  main  :  one 
act  of  charity,  meekness,  or  humility,  speaks  more  than  a  day's 
discourse.  All  the  means  we  use  in  religion,  are  intended  for  a 
further  end,  which  if  they  attain  not,  they  are  nothing.  This  end 
is  to  mortify  and  purify  the  heart,  to  mould  it  to  the  way  of  God's 
commandments  in  the  whole  track  of  our  lives  ;  in  our  private 
converse  one  with  another,  and  our  retired  secret  converse  with 
ourselves,  to  have  God  still  before  us,  and  His  law  our  rule,  in  all 
we  do,  that  He  may  be  our  meditation  day  and  night,  and  that 
His  law  may  be  our  counsellor,  as  this  Psalm  hath  it ;  to  regulate 
all  our  designs  and  the  works  of  our  callings  by  it ;  to  walk  so- 
berly, and  godly,  and  righteously,  in  this  present  icorld ;  to  curb 
and  cross  our  own  wills  where  they  cross  God's  ;  to  deny  ourselves 
our  own  humor  and  pride,  our  passions  and  pleasures,  to  have  all 
these  subdued  and  brought  under  by  the  power  of  the  law  of  love 
within  us  : — this,  and  nothing  below  this,  is  the  end  of  religion. 
Alas !  amongst  multitudes  who  are  called  Christians,  some  there 
may  be  who  speak  and  appear  like  it,  yet  how  few  are  there  who 
make  this  their  business,  and  aspire  to  this,  the  way  of  God's 
commandments  ! 

His  intended  course  in  this  way,  the  Psalmist  expresses  by 
running.  It  is  good  to  be  in  this  way  even  in  the  slowest  motions. 
Love  will  creep  where  it  cannot  go.  But  if  thou  art  so  indeed, 
then  thou  wilt  long  for  a  swifter  motion.  If  thou  do  but  creep, 
be  doing,  creep  on,  yet  desire  to  be  enabled  to  go.  If  thou  goest, 
but  yet  halting  and  lamely,  desire  to  be  strengthened  to  walk 
straight ;  and  if  thou  walkest,  let  not  that  satisfy  thee,  desire  to  run. 
So  here  David  did  walk  in  this  way  but  he  earnestly  wishes  to 
mend  his  pace ;  he  would  willingly  run,  and  for  that  end  he 
desires  an  enlarged  heart. 

Some  dispute  and  descant  too  much  whether  they  go  or  not, 
and  childishly  tell  their  steps,  and  would  know  at  every  pace 
whether  they  advance  or  not,  and  how  much  they  advance,  and 
thus  amuse  themselves,  and  spend  the  time  of  doing  and  going, 
in  questioning  and  doubting.  Thus  it  is  with  many  Christians. 
But  it  were  a  more  wise  and  comfortable  way,  to  be  endeavoring 
onwards,  and,  if  thou  make  little  progress,  at  least  to  be  desiring 
to  make  more  ;  to  be  praying  and  walking,  and  praying  that  thou 
mayest  walk  faster,  and  that  in  the  end  thou  mayest  run ;  not  to 
be  satisfied  with  anything  attained,  but  yet,  by  that  unsatisfied- 
ness,  not  to  be  so  dejected  as  to  sit  down,  or  stand  still,  but  rather 
excited  to  go  on.  So  it  was  with  St.  Paul,  Philip,  iii.  13.  For- 
getting the  things  which  are  behind,  and  reaching  forth  unto  those 
things  which  are  before,  I  press  forward.  If  any  one  thinks  that 
he  hath  done  well  and  run  far,  and  will  take  a  pause,  the  great 
Apostle  is  of  another  mind  :  Not  as  if  I  had  already  attained. 
Oh,  no !  far  from  that,  he  still  sets  forward,  as  if  nothing  were 


400  LEIGHTON'S  SELECT  WORKS. 

done  :  like  a  runner,  not  still  looking  back  to  see  how  much  he 
hath  run,  but  forward  to  what  he  is  to  run,  stretching  forth  to 
that,  inflamed  with  frequent  looks  at  the  mark  and  end.  fcome 
are  retarded  by  looking  on  what  is  past,  as  not  satisfied  :  they 
have  done  nothing,  as  they  think,  arid  so  stand  still  discontented. 
But  even  in  that  way,  it  is  not  good  to  look  too  much  to  things 
behind  :  we  must  forget  them  rather,  and  press  onwards. 

Some,  if  they  have  gone  on  well,  and  possibly  run  for  a  while, 
yet,  if  they  fall,  then  they  are  ready,  in  a  desperate  malcontent, 
to  lie  still,  and  think  all  is  lost ;  and  in  this  peevish  fretting  at 
their  falls,  some  men  please  themselves,  and  take  it  for  repen- 
tance, whereas  indeed  it  is  not  that,  but  rather  pride  and  humor. 
Repentance  is  a  more  submissive,  humble  thing.  But  this  is 
what  troubles  some  men  at  their  new  falls,  (especially  if  after  a 
long  time  of  even  walking  or  running,)  they  think  their  project 
is  now  spoiled,  their  thoughts  are  broken  off :  they  would  have 
had  somewhat  to  have  rejoiced  in,  if  they  had  still  gone  on  to  the 
end,  but  being  disappointed  of  that,  they  think  they  had  as  good  let 
alone,  and  give  over.  Oh !  but  the  humble  Christian  is  better 
taught :  his  falls  teach  him  indeed  to  abhor  himself;  they  discover 
his  own  weakness  to  him,  and  empty  him  of  self-trust ;  but  they 
do  not  dismay  him  to  get  up  and  go  on,  not  boldly  and  carelessly 
forgetting  his  fall,  but  in  the  humble  sense  of  it,  walking  the  more 
warily,  yet  not  the  less  swiftly  ;  yea,  the  more  swiftly  too,  making 
the  more  haste  to  regain  the  time  lost  by  the  fall.  So  then  if  you 
would  run  in  this  way,  depend  on  the  strength  of  God,  and  on 
His  Spirit  leading  thee,  that  so  thou  mayest  not  fall.  And  yet  if 
thou  dost  fall,  arise,  and,  if  thou  art  plunged  in  the  mire,  go  to 
the  Fountain  opened  for  sin  and  uncleanness,  and  wash  there  ; 
bemoan  thyself  before  thy  Lord  ;  and  if  hurt  and  bleeding  by  thy 
fall,  yet  look  to  Him,  desire  Jesus  to  pity  thee,  and  bind  up  and 
cure  thy  wound,  washing  off  thy  blood,  and  pouring  in  of  his  own. 

However  it  is  with  thee,  give  not  over,  faint  not,  run  on.  And 
that  thou  mayest  run  the  more  easily  and  expeditely,  make  thy- 
self as  light  as  may  be,  lay  aside  every  weight.  Heb.  x.  1,  2.  Clog 
not  thyself  with  unnecessary  burdens  of  earth,  and  especially  lay 
aside  that  which,  of  all  things,  weighs  the  heaviest,  and  cleaves 
the  closest,  the  sin  that  so  easily  besets  us,  and  is  so  hardly  put  off 
us,  that  folds  so  connaturally  to  us,  and  we  therefore  think  will 
not  hinder  us  much.  And  not  only  the  sins  that  are  more  out- 
ward, but  the  inner,  close-cleaving  sins,  the  sin  that  most  of  all 
sits  easily  to  us ;  not  only  our  cloak,  but  our  inner  coat,  away  with 
that  too,  as  our  Saviour  says  in  another  case  ;  and  run  the  race  set 
before  us,  our  appointed  stage,  and  that  ivith  patience,  under  all 
oppositions  and  discouragements  from  the  world  without,  and  from 
sin  within.  And  to  encourage  thee  in  this,  look  to  such  a  cloud 
of  witnesses,  that  compasseth  us  about  to  further  us,  as  troubles, 


SELECTIONS    FROM    SERMONS.  401 

temptations,  and  sin,  do  to  hinder  us.  They  encountered  the  like 
sufferings,  and  were  encumbered  with  the  like  sins  ;  and  yet,  they 
ran  on,  and  got  home.  Alexander  would  huve  run  in  the  Olym- 
pic games  if  he  had  had  kings  to  run  with :  now,  in  this  race, 
kings,  and  prophets,  and  righteous  persons,  run  ;  yea,  all  are 
indeed  a  kingly  generation,  each  one  heir  to  a  crown  as  the  prize 
of  this  race. 

And  if  these  encourage  thee  but  little,,  then  look  beyond  them, 
above  that  cloud  of  witnesses,  to  the  sun,  the  Sun  of  Righteous- 
ness ;  looking  off  from  all  things  here,  that  would  either  entangle 
thee  or  discourage  thee,  taking  thine  eye  off  from  them,  and  look- 
ing to  Him  who  will  powerfully  draw  thee  and  animate  thee. 
Look  to  Jesus,  not  only  as  thy  forerunner  in  this  race,  but  also,  as 
thy  undertaker  in  it,  the.  author  and  finisher  oj  our  faith.  His 
attaining  the  end  of  the  race,  is  the  pledge  of  thy  attaining, 
if  thou  follow  him  cheerfully  on  the  same  encouragements  that  he 
looked  to  :  Who  for  the  joy  that  was  set  before  him,  endured  the 
cross,  and  despised  the  shame,  and  is  now  set  down  at  the  right 
hand  of  God. 

*  #  #  •  *  *  # 

Good  reason  hath  David  to  join  these  together,  and  to  desire 
the  one  as  the  spring  and  cause  of  the  other ;  an  enlarged  heart, 
that  he  might  run  the  way  of  God's  commandments. 

Sensible  joys  and  consolations  in  God  do  encourage  and  enlarge 
the  heart;  but  these  are  not  so  general  to  all,  nor  so  constant  to 
any.  Love  is  the  abounding,  fixed  springs  of  ready  obedience, 
and  will  make  the  heart  cheerful  in  serving  God,  even  without 
those  felt  comforts,  when  He  is  pleased  to  deny  or  withdraw  them. 

In  that  course  or  race,  are  understood  constancy,  activity,  and 
alacrity ;  and  all  these  flow  from  the  enlargement  of  the  heart. 

1.  Constancy.     A  narrow,  inthralled   heart,  fettered  with  the 
love  of  lower  things,  and  cleaving  to  some  particular  sins,  or  but 
some  one,  and  that  in  secret,  may   keep  foot  awhile  in  the  way 
of  God's  commandments,  in   some  steps  of  them  ;   but  it  must 
give  up  quickly,  is  not  able  to  run  to  the  end  of  the  goal.     But  a 
heart  that  hath  laid  aside  every  weight,  and  the  most  close-cleav- 
ing and  besetting  sin  (as  it  is  in  that  forecited  place  in  the  Epistle 
to  the  Hebrews,)  hath  stripped  itself  of  all  that  may  falter  or  en- 
tangle it,  it  runs,  and  runs  on,  without  fainting  or  wearying  ;  it  is 
at  large,  hath  nothing  that  pains  it  in  the  race. 

2.  Activity.     Not  only  holding  on,  but  running,  which  is  a 
swift,  nimble  race.     It  stands  not  bargaining  and  disputing,  but 
once  knowing  God's  mind,  there  is  no  more  question  or  demur. 
1  made  haste  and  delayed  not,  as  in  this  Psalm  the  word  is,  did  not 
stay  upon  why  and  wherefore  :  he  stood  not  to  reason  the  matter, 
but  ran  on.     And  this  love,  enlarging  the  heart,  makes  it  abun- 

*34 


402  LEIGHTON'S  SELECT  WORKS. 

dant  in  the  work  of  the  Lord,  quick  and  active,  despatching  much 
in  a  little  time. 

3.  Alacrity.  All  is  done  with  cheerfulness,  so,  no  other  con- 
straint is  needful,  where  this  overpowering,  sweet  constraint  of 
love  is.  /  will  run,  not  be  hauled  and  drawn  as  by  force,  but 
skip  and  leap ;  as  the  evangelic  promise  is,  that  the  lame  shall 
leap  as  a  hart,  and  the  tongue  of  the  dumb  sing  ;  for  in  the  wilder- 
ness  shall  waters  break  out,  and  streams  in  the  desert.  Isa.  xxxv.  6. 
The  spouse  desires  her  Beloved  to  hasten  as  a  roe  and  hind  on 
the  mountains  of  spices,  and  she  doth  so,  and  each  faithful  soul 
runs  towards  him,  to  meet  him  in  his  way. 

It  is  a  sad  heavy  thing  to  do  anything  as  in  obedience  to  God, 
while  the  heart  is  straitened,  not  enlarged  towards  Him  by  Divine 
love;  but  that  once  taking  possession  and  enlarging  the  heart, 
that  inward  principle  of  obedience  makes  the  outward  obedience 
sweet ;  it  is  then  a  natural  motion.  Indeed  the  soul  runs  in  the 
ways  of  God,  as  the  sun  in  his  course,  which  finds  no  difficulty, 
being  naturally  fitted  and  carried  to  that  motion ;  he  goes  forth 
as  a  bridegroom,  and  rejoiceth  as  a  strong  man  to  run  a  race. 

This  is  the  great  point  which  our  souls  should  be  studious  of, 
to  attain  more  evenness,  and  nimbleness,  and  cheerfulness,  in  the 
ways  of  God  ;  and  for  this  end  we  ought  to  seek  above  all  things 
this  enlarged  heart.  It  is  the  want  of  this  makes  us  bog,  and 
drive  heavily,  and  run  long  upon  little  ground.  Oh,  my  beloved, 
how  shallow  and  narrow  are  our  thoughts  of  God  !  Most  even  of 
those  who  are  truly  godly,  yet,  are  led  on  by  a  kind  of  instinct, 
and  carried  they  scarcely  know  how,  to  give  some  attendance  on 
God's  worship,  and  to  the  avoidance  of  gross  sin,  and  go  on  in  a 
blameless  course.  It  is  better  thus,  than  to  run  to  excess  of  riot 
and  open  wickedness,  with  the  ungodly  world.  But,  alas  !  this  is 
but  a  dull,  heavy,  and  languid  motion,  where  the  heart  is  not 
enlarged  by  the  daily  growing  love  of  God.  Few,  few  are  ac- 
quainted with  that  delightful  contemplation  of  God,  which  venti- 
lates and  raises  this  flame  of  love.  Petty  things  bind  and  contract 
our  spirits,  so  that  they  feel  little  joy  in  God,  little  ardent,  active 
desire  to  do  Him  service,  to  crucify  sin,  to  break  and  undo  self- 
love  within  us,  to  root  up  our  own  wills  to  make  room  for  His, 
that  His  alone  may  be  ours,  that  we  may  have  no  will  of  our  own, 
that  our  daily  work  may  be  to  grow  more  like  Him  in  the  beauty 
of  holiness.  You  think  it  a  hard  saying,  to  part  with  your  carnal 
lusts  and  delights,  and  the  common  ways  of  the  world,  and  to  be 
tied  to  a  strict,  exact  conversation  all  your  days.  But  Oh  !  the 
reason  of  this  is,  because  the  heart  is  yet  straitened  and  inthralled 
by  the  base  love  of  these  mean  things,  and  that  arises  from  the 
ignorance  of  things  higher  and  better.  One  glance  of  God,  a 
touch  of  His  love,  will  free  and  enlarge  the  heart,  so  that  it  can 


SELECTIONS    PROM    SERMONS.  403 

deny  all,  and  part  with  all,  and  make  an  entire  renouncing  of  all, 
to  follow  Him.  It  sees  enough  in  Him,  and  in  Him  alone,  and 
therefore,  can  neither  quietly  rest  on,  nor  earnestly  desire  any- 
thing beside  Him. 

Oh !  that  you  would  apply  your  hearts  to  consider  the  excel- 
lency of  this  way  of  God's  commandments !  Our  wretched  hearts 
are  prejudiced  ;  they  think  it  melancholy  and  sad.  Oh !  there 
is  no  way  truly  joyous  but  this.  They  shall  sing  in  the  ways 
of  the  Lord,  says  the  Psalmist,  Psal.  cxxxviii.  5.  Do  not  men, 
when  their  eyes  are  opened,  see  a  beauty  in  meekness,  and  tem- 
perance, and  humility,  a  present  delightfulness  and  quietness  in 
them  ?  Whereas  in  pride  and  passion,  and  intemperance,  there 
is  nothing  but  vexation  and  disquiet.  And  then,  consider  the  end 
of  this  way,  and  of  this  race  in  it,  rest  and  peace  forever.  It  is 
the  way  cf  peace ,  both  in  its  own  nature,  and  in  respect  of  its  end. 
Did  you  believe  that  joy  and  glory  which  are  set  before  you  in 
this  way,  you  would  not  any  of  you  defer  a  day  longer,  but  forth- 
with you  would  break  from  all  that  holds  you  back,  and  enter  into 
this  way,  and  run  on  cheerfully  in  it.  The  persuasion  of  those 
great  things  above,  would  enlarge  and  greaten  the  heart,  and  make 
the  greatest  things  here  very  little  in  your  eyes. 

But  would  you  attain  to  this  enlarged  heart  for  this  race,  as  you 
ought  to  apply  your  thoughts  to  these  Divine  things,  and  stretch 
them  on  the  promises  made  in  the  world,  so,  above  all,  take  Da- 
vid's course,  seek  this  enlargement  of  heart  from  God's  own  hand. 
For  it  is  here  propounded  and  laid  before  God  by  way  of  request : 
See  what  is  my  desire,  I  would  gladly  serve  Thee  better,  and 
advance  more  in  the  way  of  Thy  commandments ;  now,  this  I 
cannot  do  till  my  heart  be  more  enlarged,  and  that  cannot  be  but 
by  Thy  hand.  When  thou  shalt  enlarge  my  heart.  Present  this 
suit  often  :  it  is  in  His  power  to  do  it  for  thee.  He  can  stretch 
and  expand  thy  straitened  heart,  can  hoist  arid  spread  the  sails 
within  thee,  and  then  carry  thee  on  swiftly  ;  filling  them,  not  with 
the  vain  air  of  man's  applause,  which  readily  runs  a  soul  upon  rocks 
and  splits  it,  but  with  the  sweet  breathings  and  soft  gales  of  His 
own  Spirit,  which  carry  it  straight  to  the  desired  haven. 

Findest  thou  sin  cleaving  to  thee  and  clogging  thee  ?  Cry  to 
Him  : — Help,  Lord  !  set  me  free  from  my  narrow  heart. — I  strive 
but  in  vain  without  Thee  ;  still  it  continues  so.  I  know  little  of 
Thee  ;  my  affections  are  dead  and  cold  towards  Thee.  Lord,  I 
desire  to  love  Thee,  here  is  my  heart ;  and  lest  it  fly  out,  lay  hold 
on  it,  and  take  thine  own  way  with  it;  though  it  should  be  in  a 
painful  way,  yet,  draw  it  forth,  yea,  draw  it  that  it  may  run  after 
Thee.  All  is  His  own  working,  and  all  His  motive  is  His  own 
free  grace.  Let  who  will  fancy  themselves  masters  of  their  own 
hearts,  and  think  to  enlarge  them  by  the  strength  of  their  own 
stretches  of  speculation  ;  they  alone,  they  alone  are  in  the  sure 


404  LEIGHTON'S  SELECT  WORKS. 

and  happy  way  of  attaining  it,  who  humbly  sue  and  wait  for  this 
enlargement  of  heart  from  His  hand  who  made  it. 

Is  my  Sin  pardoned  or  not  ? 

Men  are  commonly  busied  about  other  events  concerning  them 
and  theirs,  what  shall  become  of  this  or  the  other,  and  what  if 
this  or  that  fall  out.  But  the  conscience  once  raised  to  this 
inquiry,  the  soul  being  awake  to  discern  the  hazard  of  eternal 
death,  all  other  fears  and  questions  are  drowned  and  lost  in  this 
great  question,  Am  I  condemned  or  not  1  Is  rny  sin  pardoned  or 
not? 

And  then,  a  satisfying  answer  received  concerning  this,  all  is 
quiet ;  the  soul  reposes  sweetly  on  God,  and  puts  all  its  other 
concernments  into  His  hands.  Let  Him  make  me  poor  and 
despised,  let  Him  smite  and  chastise  me,  He  hath  forgiven  my 
sins  ;  all  is  well.  That  burden  taken  off,  the  soul  can  go  light, 
yea,  can  leap  and  dance  under  all  other  burdens.  Oh,  how  it 
feels  itself  nimble,  as  a  man  eased  of  a  load  that  he  was  even 
fainting  under !  Oh !  blessed  the  man  whose  sin  is  taken  off, 
lifted  from  his  shoulders,  (that  is  the  word,  Psal.  xxxii.  1.)  laid 
over  upon  Christ,  who  could  bear  the  whole  load,  and  take  it  away, 
take  it  out  of  sight,  which  we  could  never  have  done ;  no,  they 
would  have  sunk  us  forever.  That  one  word,  «"/=«,  John  i.  29. 
signifies  both  and  answers  to  the  two,  Isa.  liii.  4,  He  hath  borne 
our  grief \  and  carried  our  sorrows;  lifted  them  away.  Oh  how 
sweet  a  burden,  instead  of  this,  is  that  engagement  of  obedience 
and  love  to  him  as  our  Redeemer,  and  which  is  all  he  lays  on  us  ! 
If  we  follow  him,  and  bear  his  cross,  he  is  our  strength,  and  bears 
both  it  and  us.  So  then,  this  is  the  great  point,  the  heart's  ease, 
to  be  delivered  from  the  condemning  weight  of  sin. 

And  certainly,  while  men  do  not  think  thus,  their  hearts  have 
very  slight  impressions  of  the  truth  of  these  things.  I  fear  the 
most  of  us  scarcely  believe  this  condemnation  to  come,  at  least 
very  shallowly,  and  so  they  cannot  much  consider  the  deliverance 
from  it  provided  for  us  in  Jesus  Christ.  I  cannot  see  how  it  is 
possible  for  a  heart  persuaded  of  these  things,  to  be  very  careful 
about  anything  beside.  You  who  eat  and  drink,  and  labor  and 
trade,  and  bestow  all  your  time  either  in  the  pains  or  the  pleas- 
ures of  this  earth,  what  think  you  of  eternity  ?  Is  it  a  light  thing 
for  you  to  perish  forever  ?  After  a  few  days  vainly  spent,  to  fall 
under  the  wrath  of  God  forever  1  Oh,  that  you  would  be  per- 
suaded to  think  on  these  things !  „ 

And  you  who  have  an  interest  in  this  free  and  blessed  estate, 
why  are  your  spirits  so  cold,  so  infrequent  in  the  thoughts  of  it? 
Why  are  you  not  rejoicing  in  the  Lord,  gladdening  yourselves  in 
secret  when  you  remember  this? — Go  the  world  as  it  will,  my  sin 


SELECTIONS    FROM    SERMONS.  405 

is  forgiven  me.  Mistake  me,  accuse  me  whoso  will,  my  God  hatli 
acquitted  me  in  His  Christ,  and  he  loves  me,  and  lives  to  intercede 
for  me. 


THE  CHRISTIAN  TRIUMPH. 

Who  shall  separate  us  from  the  love  of  Christ?  Shall  tribulation,  or  distress, 
or  persecution,  or  famine,  or  nakedness,  or  peril,  or  sword  ?  &c. 

Is  this  he  who  so  lately  cried  out,   O  lorctched  man  that  I  am! 
who  shall  deliver  me  1  who  now  triumphs,  O  happy  man  !      Who . 
shall  separate  us  from  the  love  of  Christ  1 

Yes,  it  is  the  same.  Pained,  then,  with  the  thoughts  of  that 
miserable  conjunction  with  a  body  of  death,  and  so  crying  out, 
who  will  deliver,  who  will  separate  me  from  that  1  now,  now,  he 
hath  found  a  Deliverer  to  do  that  for  him,  to  whom  he  is  forever 
united,  and  he  glories  now  in  his  inseparable  union  and  unaltera- 
ble love,  which  none  can  divide  him  from.  Yea,  it  is  through 
him,  that  presently  after  that  word  of  complaint  he  praises  God  ; 
and  now,  in  him  he  triumphs.  So  vast  a  difference  is  there  be- 
twixt a  Christian  taken  in  himself,  and  in  Christ !  When  he 
views  himself  in  himself,  then  he  is  nothing  but  a  poor,  miserable, 
polluted,  perishing  wretch ;  but  then  he  looks  again,  and  sees 
himself  in  Christ,  and  there  he  is  rich,  and  safe,  arid  happy  ;  he 
triumphs,  and  he  glories  in  it,  above  all  the  painted  prosperities, 
and  against  all  the  horrid  adversities  of  the  world ;  he  lives  in  his 
Christ,  content  and  happy,  and  laughs  at  all  enemies. 

And  he  extends  his  triumph  ;  he  makes  a  common  good  of  it 
to  all  believers,  speaks  it  in  their  name,  Who  shall  separate  us  ? 
and  would  have  them  partake  of  the  same  confidence,  and  speak 
in  the  same  style  with  him.  It  is  vain  that  men  fancy  these  to  be 
expressions  of  revelations,  or  some  singularly-privileged  assuran- 
ces ;  then,  they  would  not  suit  their  end,  which  is  clearly  and 
undoubtedly,  the  encouragement  of  all  the  children  of  God,  upon 
grounds  that  are  peculiar  to  them  from  all  the  rest  of  the  world, 
but  common  to  them  all,  in  all  ages,  and  all  varieties  of  condi- 
tion. 

It  is  true,  all  of  them  have  not  alike  clear  and  firm  apprehen- 
sions of  their  happy  and  sure  estate,  and  scarcely  any  of  them 
are  alike  at  all  times ;  yet,  they  have  all  and  always  the  same 
right  to  this  estate,  and  to  the  comfort  of  it,  and  when  they  stand 
in  a  right  light  to  view  it,  they  do  see  it  so,  and  rejoice  in  it. 

There  be  indeed  some  kinds  of  assurance  that  are  more  rare 
and  extraordinary,  some  immediate  glances  or  coruscations  of  the 
love  of  God  upon  the  soul  of  a  believer,  a  smile  of  His  counte- 
nance ;  and  this  doth  exceedingly  refresh,  yea,  ravish  the  soul, 


406  LEIGHTON'S  SELECT  WORKS. 

and  enables  it  mightily  for  duties  and  sufferings.  These  He  dis- 
penses arbitrarily  and  freely,  where  and  when  He  will.  Some 
weaker  Christians  sometimes  have  them,  while  stronger  are  stran- 
gers to  them,  the  Lord  training  them  to  live  more  contentedly  by 
faith  till  the  day  of  vision  come. 

And  that  is  the  other,  the  less  ecstatical,  but  the  more  constant 
and  fixed  kind  of  assurance,  the  proper  assurance  of  faith  :  the 
soul,  by  believing,  cleaves  unto  God  in  Christ  as  he  offers  himself 
in  the  gospel,  and  thence  is  possessed  with  a  sweet  and  calm  per- 
suasion of  his  love  ;  that  being  the  proper  work,  to  appropriate 
him,  to  make  Christ,  and  in  him,  eternal  life,  ours.  So  that  it  is 
the  proper  result  and  fruit  of  that  its  acting,  especially  when  it 
acts  anything  strongly,  to  quiet  the  soul  in  him.  Then,  being 
justified  by  faith,  we  have  peace  with  God,  through  our  Lord  Jesus 
Christ,  and  from  that  peace,  joy,  yea,  even  glorying  in  tribulation, 
as  there  follows.  And  these  springing,  not  from  an  extraordinary 
sense  or  view,  but  from  the  very  innate  virtue  of  faith  working 
kindly  and  according  to  its  own  nature. 

Therefore  many  Christians  do  prejudice  their  own  comfort  and 
darken  their  spirits,  by  not  giving  freedom  to  faith  to  act  accord- 
ing to  its  nature  and  proper  principles.  They  will  not  believe  till 
they  find  some  evidence,  or  assurance,  which  is  quite  to  invert 
the  order  of  the  thing,  and  to  look  for  fruit  without  setting  a  root 
for  it  to  grow  from. 

Would  you  take  Christ  upon  the  absolute  word  of  promise,  ten- 
dering him  to  you,  and  rest  on  him  so,  this  would  ingraft  you  into 
life  itself,  for  that  he  is,  and  so  those  fruits  of  the  Holy  Ghost 
would  bud  and  flourish  in  your  hearts.  From  that  very  believing 
on  him,  would  arise  this  persuasion,  yea,  even  to  a  gloriation, 
and  an  humble  boasting  in  his  love.  Who  shall  accuse — Who 
shall  condemn — Who  shall  separate  1 

The  undivided  companion  and  undoubted  helper  and  preserver 
of  this  confidence  of  faith,  is  an  active,  love  to  Christ,  leading  to 
a  constant  study  of  holiness  and  strife  against  sin,  which  is  the 
grand  enemy  of  faith,  which  obstructs  the  very  vital  spirits  of  faith, 
which  makes  it  sickly  and  heavy  in  its  actings,  and  causes  the 
palsy  in  the  hand  of  faith,  so  that  it  cannot  lay  so  fast  hold. 
Therefore,  this  you  should  be  careful  of;  yea,  know  that  of  ne- 
cessity it  attends  faith,  and  as  faith  grows,  holiness  will  grow, 
and  holiness  growing  will  mutually  strengthen  and  establish  faith. 
The  comforts  of  the  Holy  Ghost  are  holy,  purifying  comforts, 
and  the  more  the  soul  is  purified  and  made  holy,  the  more  is  it 
cleared  and  enlarged  to  receive  much  of  these  comforts.  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God.  Unholiness  is  as 
damps  and  filthy  mists  in  the  soul ;  it  darkens  it  all. 

Hence  it  is  evident  in  what  way  Christians  may  and  ought  to 


SELECTIONS    FROM    SERMONS.  407 

aspire  to  this  assurance.  It  is  their  portion,  and  in  this  way  they 
are  to  aspire  to  it,  arid  shall  find  it ;  if  not  immediately,  yet,  let 
them  wait  and  go  on  in  this  way,  they  shall  not  miscarry. 

Again,  it  appears  that  this  assurance  is  no  enemy  to  holy  dili- 
gence, nor  a  friend  of  carnal  security ;  on  the  contrary,  it  is  the 
only  thing  that  doth  eminently  ennoble  and  embolden  the  soul 
for  all  adventures  and  services.  Base  fears  and  doublings,  wherein 
some  place  much  of  religion,  (and  many  weak  Christians  seem  to 
be  in  that  mistake,  to  think  it  a  kind  of  holy,  spiritual  temper  to 
be  questioning  and  doubting,)  I  say  these  base  fears  can  never 
produce  anything  truly  generous,  no  height  of  obedience  :  they 
do  nothing  but  entangle  and  disable  the  soul  for  every  good  work. 
Perfect  love  casts  out  this  fear,  and  works  a  sweet  unperplexing 
fear,  a  holy  weariness  not  to  offend,  which  fears  nothing  else. 
And  this  confidence  of  love  is  the  great  secret  of  comfort,  and  of 
ability  to  do  God  service.  Nothing  makes  so  strong  and  healthful 
a  constitution  of  soul,  as  pure  love  :  it  dares  submit  to  God,  and 
resign  itself  to  Him  ;  it  dares  venture  itself  in  His  hand,  and 
trust  His  word,  and  seeks  no  more  than  how  to  please  Him.  A 
heart  thus  composed,  goes  readily  and  cheerfully  unto  all  services, 
to  do,  to  suffer,  to  live,  to  die,  at  His  pleasure  ;  and  firmly  stands 
to  this,  that  nothing  can  separate  it  from  that  which  is  sufficient 
for  it,  which  is  all  its  happiness,  the  love  of  God  in  Christ  Jesus. 
*  *  *  *  * 

Now,  it  is  no  pride  in  a  Christian,  but  the  truest  humility,  to 
triumph  and  glory  in  this.  Thisjs  it  that  makes  all  sure  ;  this  is 
the  great  comfort  and  the  victory  of  the  saints.  He  that  loved  us 
and  bought  us  so  dear,  will  not  lightly  slip  from  us  ;  yea,  upon  no 
terms  will  he  let  us  go,  unless  some  stronger  than  he  is,  meet 
with  him,  and  by  force  bereave  him  of  us  ;  which  we  know  is  im- 
possible. He  and  his  Father,  who  are  one  in  themselves,  and  in 
their  strength,  and  one  in  this  love,  are  greater  and  stronger  than 
all ;  and  he  that  once  overcame  for  us,  always  overcomes  in  us. 

Thus  he  lets  temptation  and  tribulations  assault  us,  and  thus 
neither  disproves  his  love,  nor  endangers  his  right  to  us ;  yea,  it 
doth  but  give  proof  and  evidence  of  the  invincible  firmness  of 
both.  He  suffers  others  to  lie  soft,  and  sit  warm,  and  pamper 
their  flesh  at  leisure ;  but  he  hath  nobler  business  for  his  cham- 
pions, his  worthies,  and  most  of  all  for  the  stoutest  of  them  :  he 
calls  them  forth  to  honorable  services,  to  the  hardest  encounters ; 
he  sets  them  on,  one  to  fight  with  sickness,  another  with  poverty, 
another  with  reproaches  and  persecutions,  with  prisons  and  irons, 
and  with  death  itself.  And  all  this  while,  loves  he  them  less,  or 
they  him  ?  Oh,  no.  He  looks  on  and  rejoices  to  see  them  do 
valiantly  ;  it  is  the  joy  of  his  heart,  no  sight-  on  earth  so  sweet  to 
him  ;  and  it  is  all  the  while  by  his  subduing,  and  in  his  strength, 
that  they  hold  out  in  the  conflict,  and  obtain  the  conquest. 


408  LEIGHTON'S  SELECT  WORKS. 

And  thus  they  are  the  more  endeared  to  him  by  these  services 
and  these  adventures  of  love  for  him,  and  he  still  likewise  is  the 
more  endeared  to  them.  Certainly,  the  more  any  one  suffers  for 
Christ,  the  more  he  loves  Christ :  as  love  doth  grow  and  engage 
itself  by  all  it  does  and  suffers,  and  burns  hotter  by  what  it  en- 
counters and  overcomes,  as  by  fuel  added  to  it.  As  to  Jesus  Christ, 
by  what  he  suffered  for  us  we  are  the  dearer  to  him,  so  he  is  to  us 

by  all  we  suffer  for  his  sake. 

******* 

Having  given  the  challenge  and  finding  none  to  answer,  and 
that  all,  the  most  apparent,  are  in  a  most  rhetorical  accumulation 
silenced,  tribulation,  distress,  persecution,  famine,  nakedness, 
peril,  sword,  &,c.,he  goes  on  confidently  in  the  triumph,  and  avers 
his  assurance  of  full  and  final  victory  against  all  imaginable 
power  of  all  the  creatures  :  Neither  death  nor  life,  not  the  fear  of 
the  most  terrible  death,  nor  the  hope  or  love  of  the  most  desirable 
life.  And  in  the  height  of  this  courage  and  confidence,  he  sup- 
poses impossible  enemies,  Nor  angels,  nor  principalities,  nor  pow- 
ers ; — unless  you  take  it  of  the  angels  of  darkness  only  ;  but  if  it 
could  be  possible  that  the  others  should  offer  at  such  a  thing,  they 
would  be  too  weak  for  it.  No  sense  of  any  present  things,  nor 
apprehensions  of  things  to  come ;  not  anything  within  the  vast 
circle  of  the  world  above  or  below  ;  nor  any  creature,  can  do  it. 
Here  sin  is  not  specified,  because  he  is  speaking  of  outward  op- 
positions and  difficulties  expressly,  and  because  that  is  removed 
by  the  former  challenge,  Who  shall  accuse  1  that  asserting  a  free 
and  final  acquittance  of  all  sin,  a  pardon  of  the  curse,  which  yet 
will  never  encourage  any  of  those  to  sin  who  live  in  the  assurance 
of  this  love.  Oh,  no  ;  ancl  these  general  words  do  include  it  too, 
Nothing  present,  nor  to  come,  &c.  So  it  is  carried  clear,  and  is 
the  satisfying  comfort  of  all  whom  Jesus  Christ  hath  drawn  after 
him,  and  united  in  his  love. 

It  is  enough ;  whatsoever  they  may  be  separated  from,  the 
things  or  persons  dearest  in  this  world,  it  is  no  matter  ;  the  jewel 
is  safe.  None  can  take  my  Christ  from  me,  and  I  am  safe  in  him, 
as  his  purchase.  None  can  take  me  from  him,  and  being  still  in 
his  love,  and  through  him  in  the  Fathei's  love,  that  is  sufficient. 
What  can  I  fear?  What  can  I  want?  All  other  hazards  signify 
nothing.  How  little  value  are  they  of!  And  for  how  little  a 
while  am  I  in  danger  of  them  !  Methinks,  all  should  look  on  a 
believer  with  an  emulous  eye,  and  wish  his  estate  more  than  a 
king's. 

Alas,  poor  creatures !  rich  men,  great  men,  princes  and  kings, 
what  vain  things  are  they  that  you  embrace  and  cleave  to  1  What- 
soever they  be,  soon  must  you  part.  Can  you  say  of  any  of  them, 
WJio  shall  separate  us  ?  Storms  may  arise  and  scatter  ships  that 
sail  smoothly  together  in  fair  weather.  Thou  mayest  be  removed, 


SELECTIONS    FROM    SERMONS.  409 

by  public  commotions  and  calamities,  from  thy  sweet  dwellings, 
and  societies,  and  estates.  You  may  even  live  to  see  and  seek 
your  parting.  At  last  you  must  part,  for  you  must  die.  Then, 
farewell  parks  and  palaces,  gardens  and  honors,  and  even  crowns 
themselves.  Then,  dearest  friends,  children  and  wife  must  be 
parted  with.  Linquenda  tellus,  et  domus,  et  placens  uxor.  And 
what  hast  thou  left,  poor  soul,  who  hast  not  Christ,  but  that  which 
thou  wouldst  gladly  part  with  and  canst  not,  the  condemning 
guilt  of  all  thy  sins  ? 

But  the  soul  that  is  in  Christ,  when  other  things  are  pulled 
away,  feels  little  or  nothing  :  he  cleaves  to  Christ,  and  these  se- 
parations pain  him-  not.  Yea,  when  that  great  separatist,  death, 
comes,  that  breaks  all  other  unions,  even  that  of  the  soul  and 
body,  yet,  so  far  is  it  from  separating  the  believer's  soul  from  its 
beloved  Lord  Jesus,  that,  on  the  contrary,  it  carries  it  into  the 
nearest  union  with  him,  and  the  fullest  enjoyment  of  him  forever. 

Sin  separates  the  Soul  from  God. 

Sin  separates  and  hides  His  face,  not  only  from  a  people  that 
professes  His  name,  but  even  from  a  soul  that  really  bears  His 
name  stamped  upon  it.  Though  it  cannot  fully,  and  forever,  cut 
off  such  a  soul,  yet,  in  part,  and  for  a  time,  it  may,  yea,  to  be  sure, 
it  will  separate  and  hide  the  face  of  God  from  them.  Their  daily 
inevitable  frailties  do  not  this :  but  either  a  course  of  careless 
walking,  and  many  little  unlawful  liberties  taken  to  themselves, 
that  will  rise  and  gather  as  a  cloud,  and  hide  the  face  of  God  ; 
or  some  one  gross  sin,  especially  if  often  reiterated,  will  prove  as 
a  firm  stone-wall,  or  rather  as  a  brazen-wall,  built  up  by  their  own 
hands  betwixt  them  and  Heaven,  and  will  not  be  so  easily  dis- 
solved or  broken  down  ;  and  yet.  till  that  be,  the  light  of  His 
countenance,  who  is  the  life  of  the  soul,  will  be  eclipsed  and 
withheld  from  it. 

And  this  considered,  besides  that  law  of  love  that  will  forbid 
so  foul  ingratitude,  yet,  1  say,  this  considered,  even  our  own  inter- 
est will  make  us  wary  of  sinning.  Though  we  were  sure  not  to 
be  yet  altogether  separated  from  the  love  of  God  by  it,  yet,  thou 
who  hast  any  persuasion  of  that  love,  darest  thou  venture  upon 
any  known  sin  1  Thou  art  not  hazardless  and  free  from  all  dam- 
age by  it,  if  thou  hast  need  of  that  argument  to  restrain  thee. 
Then,  before  thou  run  upon  it,  sit  down  and  reckon  the  expense ; 
see  what  it  will  cost  thee  if  thou  do  commit  it.  Thou  knowest 
that  once  it  cost  the  heart-blood  of  thy  Redeemer  to  expiate  it, 
and  is  that  a  light  matter  to  thee  ?  And  though  that  paid  all  that 
score,  nothing  thou  canst  suffer  being  able  to  do  anything  that 
way,  yet,  as  an  unavoidable  present  fruit  of  it,  it  will  draw  on 
this  damage ;  thou  shalt  be  sure  for  a  time,  it  may  be  for  a  long 
35 


410  LEIGHTON'S  SELECT  WORKS. 

time,  possibly  most  of  thy  time,  nearly  all  thy  days,  it  may  darken 
much  that  love  of  God  to  thee,  which  if  thou  dost  but  esteem, 
think  on  it.  It  changes  not  in  Him,  but  a  sad  change  will  sin 
bring  on  thee,  as  to  thy  sight  and  apprehension  of  it.  Many  a 
sweet  hour  of  blessed  communion  with  thy  God  shall  thou  miss, 
and  either  be  dead  and  stupid  in  that  want,  or  mourn  after  Him, 
and  yet  find,  though  sighs  and  tears  continue,  the  door  shut,  yea, 
a  dead  wall  raised  betwixt  thee  and  Him,  and  at  best  much  strait- 
ening and  pains  to  take  it  down  again  ;  contrary  to  other  walls 
and  buildings,  which  are  far  more  easily  pulled  down  than  built 
up,  but  this  is  a  great  deal  easier  built  up  than  pulled  down. 
True,  thy  God  could  cast  it  down  with  a  word,  and  it  is  His  free 
grace  that  must  do  it,  otherwise  thou  couldst  never  remove  it : 
yet  will  he  have  thee  feel  thy  own  handy-work,  and  know  thy 
folly.  Thou  must  be  at  pains  to  dig  at  it,  and  may  be  it  will  cost 
thee  broken  bones  in  taking  it  down,  pieces  of  it  falling  heavy 
and  sad  upon  thy  conscience,  and  crushing  thee  ;  as  David  cried 
out  at  that  work,  for  a  healing  word  from  God,  Make  me  to  hear 
joy  and  gladness,  that  the  bones  ivhich  Thou  hast  broken  may  re- 
joice. Psal.  li.  8.  It  will  force  thee  to  say,  O  fool  that  I  was, 
what  meant  1 !  Oh  !  it  is  good,  keeping  near  God,  and  raising 
no  divisions.  What  are  sins  t  False  delights,  by  which  a  man 
but  provides  his  own  vexation.  Now,  this  distance  from  God, 
and  all  this  turmoiling,  and  breaking,  and  crying  before  He  appears 
again,  consider  if  any  pleasure  of  sin  can  countervail  this  damage. 
Surely,  when  thou  art  not  out  of  thy  wits,  thou  wilt  never  make 
such  a  bargain  for  all  the  pleasure  thou  canst  make  out  of  any 
sin,  to  breed  thyself  all  this  pains,  and  all  this  grief,  at  once  to 
displease  thy  God,  and  displease  thyself,  and  make  a  partition 
between  Him  and  thee.  Oh,  sweet  and  safe  ways  of  holiness, 
walking  with  God  in  His  company  and  favor  !  He  that  orders  his 
conversation  aright,  he  sees  the  loving-kindness  of  the  Lord:  it  is 
shown  to  him ;  he  lives  in  the  sight  of  it.  Psai.  1.  #3. 

But  if  any  such  separation  is  made,  yet,  is  it  thy  great  desire  to 
have  it  removed  1  Why  then  there  is  hope.  See  to  it,  labor  to 
break  it  down,  and  pray  to  Him  to  help  thee,  and  He  will  put 
forth  His  hand,  and  then  it  must  fall.  And  in  all  thy  sense  of 
separation,  look  to  him  who  brake  down  the  middle  wall  of  parti- 
tion. Eph.  ii.  14.  There  it  is  spoken  of  as  betwixt  men,  Jews 
and  Gentiles,  but  so  as  it  was  also  between  the  Gentiles  and  God, 
who  were  separated  from  His  people,  and  from  Himself.  See  ver. 
16:  That  he  might  reconcile  both  to  God  in  one  body ;  and  ver. 
18  :  Through  him  we  have  access  by  one  Spirit  to  the  Father. 
And  then  he  adds,  that  Ihey  were  no  more  strangers  and  foreign- 
erst  dwelling  on  the  other  side  of  the  wall,  but  fellow-citizens  witli 
the  saints,  and  of  the  household  of  God. 

Oh,  that  we  knew  more  what  it  were  to  live  in  this  sweet  soci- 


SELECTIONS    FROM    SERMON'S.  411 

ety,  in  undivided  fellowship  with  God  !  Alas !  how  little  is 
understood  this  living  in  Him  ;  separated  from  sin  in  this  world, 
which  otherwise  do  separate  from  Him  ;  solacing  our  hearts  in 
his  love,  and  despising  the  base  muddy  delights  that  the  world, 
admires  ;  hoping  for  that  New  Jerusalem,  where  none  of  these 
walls  of  sin  are,  nor  any  one  stone  of  them,  and  for  that  bright 
day  wherein  there  is  no  cloud  nor  mist  to  hide  our  Sun  from  us. 

Time  to  awake. 

All  the  days  of  sinful  nature  are  dark  night,  in  which  there  is 
no  right  discerning  of  spiritual  things.  Some  light  there  is  of 
reason,  to  direct  natural  and  civil  actions,  but  no  daylight.  Till 
the  sun  arise  it  is  night  still,  for  all  the  stars,  and  the  moon  to 
help  them.  Notwithstanding  natural  speculations,  that  are  more 
remote,  and  all  prudence  and  policy  for  affairs,  that  come  some- 
what nearer  to  action,  yet  we  are  still  in  the  night.  And  you  do 
think  that  a  sad  life,  but  the  truth  is,  we  sleep  on  in  it,  and  our 
heads  are  still  full  of  new  dreams  which  keep  us  sleeping.  We 
are  constantly  drunk  with  cares  or  desires  of  sense,  and  so  our 
sleep  continues.  Sometimes  it  is  called  death — dead  in  >/;?>-,  &c. 
Now  sleep  is  brother  to  death  ;  and  so,  by  it  not  unfitly  is  the- 
same  state  resembled.  No  spiritual  life  we  have  at  all,  and  there-' 
fore  in  that  sense  are  truly  dead.  But  because  there  is  in  us  a 
natural  life,  and  in  that,  a  capacity  of  spiritual  life,  therefore  we 
are  said  to  be  asleep.  As  in  a  deep  sleep,  our  soul  is  bound  up 
and  drowned  in  flesh,  through  a  surcharge  of  the  vapors  of  gross, 
sensible  things  that  we  glut  ourselves  withal ;  and  the  condition 
of  our  wisest  thoughts,  in  relation  to  our  highest  good,  are  noth- 
ing but  dreams  and  reveries.  Your  projectings,  and  bargainings, 
and  buildings,  these  be  a  better  sort  of  dreams  ;  but  your  envy- 
ings,  and  mutual  dispisings  and  discontents,  your  detracting  and 
evil-speaking,  these  are  more  impertinent,  and  to  yourselves  more 
perplexing.  And  your  sweetest  enjoyments  in  this  life,  which 
you  think  most  real,  are  but  shadows  of  delight,  a  more  pleasant 
sort  of  dreams.  All  pomps  and  royal  solemnities,  the  Scripture 
calls  phantasies,  Acts  xxv.  23.  A  man  will  not  readily  think  so 
while  he  is  in  them.  Somnium  narrare  vigilantis  cst.  We  do 
not  perceive  the  vanity  of  our  dreams,  and  know  that  they  are  so, 
till  we  be  awaked.  Sometimes  in  a  dream  a  man  will  have  such 
a  thought  that  it  is  but  a  dream,  yet  doth  he  not  thoroughly  see  the 
folly  thereof,  but  goes  on  in  it.  The  natural  man  may  have  some- 
times a  glance  of  such  thoughts,  that  all  these  things  he  is  either 
turmoilingor  delighting  in,  are  vanity  and  nothing  to  the  purpose  ; 
yet,  he  awakes  not,  but  raves  on  still  in  them  ;  he  shifts  a  little, 
turns  on  his  bed  as  a  door  on  its  hinges,  but  turns  not  off,  does 
not  rise. 


412  LEIGIITON'S   SELECT  WORKS. 

But  the  spiritual-minded  Christian,  who  is  indeed  awake,  and 
looks  back  on  his  former  thoughts  and  ways,  Oh  how  does  he 
disdain  himself,  and  all  his  former  high  fancies  that  he  was  most 
pleased  with,  finding  them  dreams  !  Oh  what  a  fool,  what  a 
wretch  was  I,  while  my  head  was  full  of  such  stuff,  building  cas- 
tles in  the  air,  imagining  and  catching  at  such  gains,  and  such 
preferments  and  pleasures,  and  either  they  still  running  before 
me,  and  I  could  not  overtake  them,  or,  if  I  thought  I  did,  what 
have  I  now,  when  I  see  what  it  is,  and  find  that  I  have  embraced 
a  shadow,  false  hopes,  and  fears,  and  joys !  He  thinks  he  hath 
eaten,  and  his  soul  is  empty.  Isa.  xxix.  8.  And  you  that  will 
sleep  on,  may ;  but  sure  I  am,  when  you  come  to  your  deathbed, 
if  possibly  you  awake  then,  then  shall  you  look  back,  with  sad 
regret,  upon  whatsoever  you  most  esteemed  and  gloried  in  under 
the  sun.  While  they  are  coming  towards  you,  they  have  some 
show ;  but,  as  a  dream  that  is  past,  when  these  gay  things  are 
flown  by,  then  we  see  how  vain  they  are.  As  that  luxurious  king 
who  caused  to  be  painted  on  his  tomb  two  fingers,  as  sounding 
one  upon  another,  with  that  word,  All  is  not  worth  so  much,  Non 
tanti  est.  I  know  not  how  men  make  a  shift  to  satisfy  themselves  ; 
but,  take  a  sober  and  awakened  Christian,  and  set  him  in  the 
midst  of  the  best  of  all  things  that  are  here,  his  heart  would  burst 
with  despair  of  satisfaction,  were  it  not  for  a  hope  that  he  hath, 
beyond  all  that  this  poor  world  either  attains  or  is  seeking  after, 
and  that  hope  is,  indeed,  the  dawning  of  the  day  that  is  here 
spoken  of. 

It  is  time  to  awake,  says  he  ;  your  salvation  is  nearer  than  when 
ye  believed.  That  bright  day  you  look  for,  is  hastening  forward  ; 
it  is  nearer  than  when  you  began  to  believe.  The  night  is  far 
spent,  the  gross  darkness  is  already  past,  some  daylight  there  is, 
and  it  is  every  moment  growing,  and  the  perfect,  full  morning- 
light  of  it  is  very  near. 

Deportment  of  Children  of  the  Light. 

There  is  a  happy  exaltation  of  the  heart,  when  it  is  raised  in 
God,  to  despise  all  communion  with  the  unholy,  and  the  unholy 
ways  of  the  world.  This,  my  brethren,  is  that  which  I  would 
were  wrought  in  you  by  the  consideration  of  our  holy  calling. 
We  are  called  to  holiness,  and  not  to  uncleanness. —  Ye  are  the 
children  of  the  light  and  of  the  day.  1  Thess.  iv.  7  ;  v.  5.  Base 
night  ways,  such  as  cannot  endure  the  light,  do  not  become  you. 
O  that  comeliness  which  the  saints  should  study,  that  decorum 
which  they  shall  keep  in  all  their  ways,  one  action  like  another, 
and  all  like  Christ,  living  as  in  the  light.  They  that  converse 
with  the  best  company,  such  persons  are  obliged  to  more  decency 


SELECTIONS    FROM    SERMONS.  413 

in  apparel.  We  live  in  the  light,  in  the  company  of  angels  of 
God,  and  Jesus  Christ ;  and  therefore  should  not  act  anything 
that  is  low  or  mean,  unbeseemiug  the  rank  we  keep,  and  the 
presence  of  those  with  whom  we  associate.  When  the  king 
passes  through  the  country  in  progress,  they  who  see  him  seldom, 
being  either  to  attend  him  in  his  way,  or  to  receive  him  into  their 
houses,  will  labor  to  have  all  things  in  the  best  order  they  can 
for  the  time ;  but  they  that  live  at  court,  and  are  daily  in  the 
king's  presence,  are  constantly  court-like  in  their  habit  and  car- 
riage, and  all  about  them.  O  followers  of  the  Lamb,  let  your 
garments  be  always  white ;  yea,  let  Him  be  your  garment ;  clothe 
yourselves  with  Himself;  have  your  robes  made  of  his  spotless 
fleece. 

Put  ye  on  the  Lord  Jesus  Christ. 

It  is  the  substance  of  religion,  to  be  like  him  whom  we  worship. 
Man's  end  and  perfection   is  likeness  to  God.     But  Oh,  the  dis- 
tance, the  unlikeness,  yea,  the  contrariety,  that  is  fallen  upon 
our  nature.      Tke  carnal  mind  is  enmity  to  God:  the  soul   is,  as 
it  were,   become  flesh,  and  so  most  unsuitable  to  the  Father  of 
Spirits;  it  is  become  like  the  beast  that  perishes.     Now,  to  repair 
and  raise  us,  this  was  the  course  taken  :  we  could  not  rise  up  to 
God,  He  came  down  to  us,  yea  into  us,  to  raise  and  draw  us  up  again 
to  Him.     He   became  like  us,  that  we  might  become  like  Him. 
God  first  put  on  man,  that  man  might  put  on  God.     Putting  on 
the  Lord  Jesus,  we  put  on  man  ;  but  that  man  is  God,  and  so,  in 
putting  on  man,  we  put  on  God.     Thus,  putting  on  Christ,  we 
put  on  ail  grace  :  we  do  this,  not  only  by  studying  him  as  our 
copy  and  example,  but  by  real  participation  of  his  Spirit ;  an<J 
that,  so  as  that  daily  the  likeness  is  growing,  while  we  are  carried 
by  that  Spirit  to  study  his  example,  and  enabled  in  some  measure 
to  conform  toil;  so  that  these  two  grow  together,  growing  in 
grace,  and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ. 
He  is  the  armor  of  light  before  spoken  of:  all  our  ornament  and 
safety  is  in  him.     Some  pictures  of  great  persons  you  have  seen, 
with  arms  and  robes  on  at  once  :  thus  we,  when  clothed  with 
Christ,  have  our  arms  and  robes  both  on  at  once,  yea,  both  in  one, 
for  He  is  both.     So  this  is  the  great  study  of  a  Christian,  to  ey£ 
and  read  Christ  much,  and,  by  looking  on  him,  to  become  more1 
and  more  like  him,  making  the  impression  deeper  by  each  day's 
meditation  and  beholding  of  him.     His  Spirit  in  us,  and  that  love 
his   Spirit  works,  make  the   work  easy,  as  sympathies  do.     Arid 
still  the  more  the  change  is  wrought,  it  becomes  still  the  more 
easy  to  work  it.     This  is  excellently  described  by  this  Apostle,  2 
Cor.  iii.  18. 

Now  we  see  our  business  :  Oh  that  we  had  hearts  to  it !     It  is 
*35 


414  LEIGHTON'S  SELECT  WORKS. 

high,  it  is  sweet,  to  be  growing  more  and  more  Christ-like  every 
day.  What  is  the  purchase  or  conquest  of  kingdoms  to  this  1 
Oh,  what  are  we  doing,  who  mind  not  this  more  ?  Even  they 
whose  proper  work  it  is,  how  remiss  are  they  in  it,  and  what  small 
progress  do  they  make  !  Are  we  less  for  the  world  and  ourselves, 
and  more  for  God,  this  year  than  the  former  ? — more  meek  and 
gentle,  abler  to  bear  wrongs,  and  to  do  good  for  them,  more  holy 
and  spiritual  in  our  thoughts  and  ways,  more  abundant  -and  fer- 
vent in  prayer  1  I  know  there  will  be  times  of  deadness,  and 
winter  seasons,  even  in  the  souls  of  living  Christians ;  but  it  is 
not  always  so,  it  will  come  about  yet ;  so  that,  take  the  whole 
course  of  a  Christian  together,  he  is  advancing,  putting  on  still 
more  of  Christ,  and  living  more  in  Him.  There  is  a  closer  union 
betwixt  the  soul  and  this  its  spiritual  clothing,  than  betwixt  the 
body  and  its  garments  :  that  doth  import  a  transformation  into 
Christ,  put  on  as  a  new  life,  or  a  new  self.  The  Christian  by  faith 
doth  this  :  he  puts  off  himself,  old  carnal  self,  and  instead  thereof, 
puts  on  Jesus  Christ,  and  thenceforward  hath  no  more  regard  of 
that  old  self,  than  of  old  cast  clothes,  but  is  all  for  Christ,  joys  in 
nothing  else.  This  is  a  mystery  which  cannot  be  understood  but 
by  partaking  of  it. 

My  brethren,  learn  to  have  these  thoughts  frequent  and  occur- 
rent  with  you  on  all  occasions.  Think,  when  about  anything, 
how  would  Christ  behave  himself  in  this  ?  Even  so  let  me  en- 
deavor. 

You  will  possibly  say,  they  that  speak  thus,  and  advise  thus,  do 
not  do  thus.  Oh,  that  that  were  not  too  true  !  Yet  there  be 
some  that  be  sincere  in  it,  and  although  it  be  but  little  that  is  at- 
tained, yet  the  very  aim  is  excellent,  and  somewhat  there  is  that 
is  done  by  it.  It  is  better  to  have  such  thoughts  and  desires,  than 
altogether  to  give  it  up ;  and  the  very  desire,  being  serious  and 
sincere,  does  so  much  change  the  habitude  and  usage  of  the  soul 
and  life,  that  it  is  not  to  be  despised. 

Now  follows,  And  make  no  provision  for  the  flesh,  to  fulfil  the 
lusts  thereof.  And  it  will  follow  necessarily.  We  hear  much  to 
little  purpose.  Oh,  to  have  the  heart  touched  by  the  Spirit  with 
such  a  word  as  is  here  !  It  would  untie  it  from  all  these  things. 
These  are  the  words,  the  very  reading  of  which  wrought  so  with 
Augustine,  that  of  a  licentious  young  man,  he  turned  a  holy 
faithful  servant  of  Jesus  Christ.  While  you  were  without  Christ, 
you  had  no  higher  nor  other  business  to  do,  then  to  attend  and 
serve  the  flesh  ;  but  once  having  put  Him  on,  you  are  other  men, 
and  other  manners  do  become  you.  Alia  cetas  olios  mores  pos- 
tulat. 

This  forbids  not  eating,  and  drinking,  and  clothing,  and  pro- 
viding for  these,  nor  decency  and  comeliness  in  them.  The  put- 
ting on  of  Christ  does  not  bar  the  sober  use  of  them  :  yea,  the 


SELECTIONS    FROM    SERMONS.  415 

moderate  providing  for  the  necessities  of  the  flesh,  while  thou  art 
tied  to  dwell  in  it,  that  may  be  done  in  such  a  way  as  shall  be  a 
part  of  thy  obedience  and  service  to  God.  But  to  lay  in  provis- 
ions for  the  lusts  of  it,  is  to  victual  and  furnish  His  enemy  and 
thine  own  :  for  the  lusts  of  the  flesh  do  strive  against  God's  Spirit, 
and  war  against  thy  soul.  Gal.  v.  17  ;  1  Pet.  ii.  11. 

This  was  the  quarrel  betwixt  God  and  His  own  people  in  the 
wilderness.  -  Bread  for  their  necessities,  He  gave  them,  but  they 
required  meat  for  their  lusts,  (which  should  rather  have  been 
starved  to  death  than  fed,)  and  many  of  them  fell  in  the  quarrel. 
He  gave  them  their  desire,  but  gave  them  a  plague  with  it,  and 
they  died  with  the  meat  between  their  teeth.  Many  who  seem  to 
follow  God,  and  to  have  put  on  Christ,  yet  continuing  in  league 
with  their  lusts,  and  providing  for  them,  they  are  permitted  awhile 
so  to  do,  and  are  not  withheld  from  their  desire,  and  seem  to 
prosper  in  the  business ;  but,  though  not  so  sudden  and  sensible 
as  that  of  the  Israelites,  there  is  no  less  certain  a  curse  joined 
with  all  thy  purchase  and  provide  for  that  unhallowed  use.  It  is 
certainly  the  posture  and  employment  of  most  of  us,  even  who 
are  called  Christians,  to  be  purveyors  for  the  flesh,  even  for  the 
lusts  of  it ;  (ad  supervacuum  sudare  ;)  these  lusts  comprehending 
all  sensual,  and  all  worldly,  fleshly,  self-pleasing  projects.  Everi 
some  things  that  seem  a  little  more  decent  and  refined,  come 
under  this  account.  What  are  men  commonly  doing  but  preject- 
ing  and  laboring,  beyond  necessity,  for  fuller  and  finer  provision 
for  back  and  belly,  and  to  feed  their  pride,  and  raise  themselves 
and  theirs  somewhat  above  the  condition  of  others  about  them  ? 
And  where  men's  interests  meet  in  the  teeth,  and  cross  each 
other,  there  arise  heart  burnings  and  debates,  and  an  evil  eye  one 
against  another,  even  on  fancied  prejudice,  where  there  is  noth- 
ing but  crossing  a  humor.  So  the  grand  idol  is  their  own  will, 
that  must  be  provided  for  and  served  in  all  things,  that  takes  them 
up  early  and  late,  how  they  may  be  at  ease,  and  pleased,  and  es- 
teemed, and  honored.  This  is  the  making  provision  for  the  flesh 
and  its  lusts,  and  from  this  are  all  they  called  who  have  put  on 
Christ ;  not  to  a  hard,  mean,  unpleasant  life,  instead  of  that  other, 
but  to  a  far  more  high  and  more  truly  pleasant  life,  that  disgraces 
all  those  their  former  pursuits  which  they  thought  so  gay  while 
they  knew  no  better.  There  is  a  transcendant  sweetness  in  Christ, 
that  puts  the  flesh  out  of  credit.  Put  on  Christ,  thy  robe  royal, 
and  make  no  provision  for  the  flesh ;  surely  thou  wilt  not  then  go 
and  turmoil  in  the  kitchen.  A  soul  clothed  with  Christ,  stooping 
to  any  sinful  delight,  or  an  ardent  pursuit  of  anything  earthly, 
though  lawful,  doth  wonderfully  degrade  itself.  Methinks  it  is  as 
a  king's  son  in  his  princely  apparel,  playing  the  scullion,  sitting 
down  to  turn  the  spits.  A  soul  living  in  Christ  indeed,  hath  no 
vacancy  for  the  superfluous,  luxurious  demands  of  flesh,  yea, 


416  LEIGHTON'S  SELECT  WORKS. 

supplies  the  very  necessities  of  it  with  a  kind  of  regret.  A  neces- 
sitatibus  meis  libera  me,  D&tnine,  said  one  :  Deliver  me,  Lord 
from  my  necessities. 

Oh,  raise  up  your  spirits,  you  that  pretend  to  anything  in  Christ ; 
delight  in  him,  and  let  his  love  satisfy  you  at  all  times.  What 
need  you  go  a  begging  elsewhere  ?  All  you  would  add,  makes 
you  the  poorer,  abates  so  much  of  your  enjoyment  of  him ;  and 
what  can  compensate  that?  Put  on  the  Lord  Jesus,  and  then 
view  yourselves,  and  see  if  you  be  fit  to  be  slaves  to  flesh  and 
earth. 

These  two,  Put  on  the  Lord  Jesus,  and  Make  no  provision, 
are  directly  the  representation  of  the  Church,  Apoc.  xii.  A  wo- 
man clothed  with  the  sun,  and  having  the  moon  under  her  feet, 
needed  borrow  no  beauty  from  it,  or  anything  under  it.  She  left 
the  scarlet  and  the  purple,  and  the  gold,  to  the  harlot  after  spoken 
of,  for  her  dressing. 

The  service  of  the  flesh  is  a  work  the  Christian  cannot  fold  to, 
till  he  forgets  what  clothes  he  has  on.  This  is  all,  my  brethren. 
Oh  that  we  could  be  once  persuaded  to  put  on  Christ,  and  then 
resolve  and  remember  to  do  nothing  unbeseeming  that  attire  ! 

They  shall  understand  the  loving  kindness  of  the  Lord. 

All  sorts  of  kindnesses,  even  outward  and  common  mercies,  in 
those  shall  he  understand  His  goodness  :  in  recoveries  and  deliv- 
erances from  dangers,  and  temporal  blessings,  be  their  portion  in 
them  less  or  more,  though  the  things  be  common,  yet  they  come 
to  be  his  own  by  a  particular  stamp  of  love,  which  to  others  they 
have  not.  And  the  children  of  God  know  it,  they  can  find  it  out, 
and  can  read  it,  though  the  world  that  looks  on  it  cannot.  And 
indeed,  to  them  the  lowest  things  are  disposed  of,  in  order  to  the 
highest :  their  daily  bread  is  given  them  by  that  same  love  that 
gives  them  Christ :  all  is  given  in  Him.  So  the  curse  is  taken 
away,  and  all  is  sweetened  with  a  blessing.  A  little  that  a  right- 
eous man  hath,  is  better  than  the  abundance  of  the,  wicked. 

But  the  things  they  chiefly  prize  and  desire,  as  indeed  they  de- 
serve so  to  be,  are  of  another  sort :  in  their  very  being  and  nature, 
are  love-tokens,  effects  of  that  peculiar  free-grace  that  chose  them 
to  life.  And  this  is  called  the  light  of  God's  countenance.  His 
everlasting  love.  Now  they  that  are  wise,  and  observe  these  things, 
they  shall  understand  this  loving-kindness.  Not  that  they  first  are 
thus  wise,  before  they  partake  of  this  loving-kindness;  no;  by  it 
this  wisdom  was  given  them ;  but  this  promise  is  made  to  their 
improvement  of  that  gift,  and  walking  in  those  ways  of  wisdom. 
Not  only  are  they  loved  of  God,  but  they  shall  understand  it.  He 
will  manifest  Himself  to  them,  and  tell  them  He  loves  them.  And 


SELECTIONS    FROM    SERMONS.  417 

the  more  they  walk  in  these  ways,  the  more  clearly  shall  they  per- 
ceive and  powerfully  find  His  love  manifested  to  them. 

This  is  the  highest  inducement  that  can  be  to  such  as  have  any 
interest  in  it.  When  this  love  hath  but  once  touched  them,  though 
as  yet  they  know  it  not  certainly,  yet  it  works  that  esteem  and 
affection  that  nothing  can  be  admitted  into  comparison  with  it. 
While  carnal  men  wallow  in  the  puddle,  these  are  the  crystal 
streams  a  renewed  soul  desires  to  bathe  in,  even  the  love  of  God. 
O  !  let  me  find  tXat »  no  matter  what  I  have,  or  what  I  want.  In 
poverty,  or  any  distressed,  forsaken  condition,  one  good  word  or 
good  look  from  Him,  makes  me  up.  I  can  sit  down  content  and 
cheerful,  and  rejoice  in  that,  though  all  the  world  frown  on  me, 
and  all  things  look  dark  and  comfortless  about  me,  that  is  a  piece 
of  Heaven  within  the  soul.  Now,  of  this  experimental,  under- 
standing knowledge  of  this  love,  there  are  different  degrees  ;  there 
is  a  great  latitude  in  this.  To  some  are  afforded,  at  some  times, 
little  glimpses  and  inlets  of  it  in  a  more  immediate  way  ;  but  these 
stay  not :  suavis  hora,  sed  brevis  mora.  Others  are  upheld  in  the 
belief  of  it,  and  live  on  it  by  faith  :  though  it  shine  not  so  clear,  yet, 
a  light  they  have  to  walk  by.  Though  the  sun  shines  not  bright 
out  to  them  all  their  life,  yet,  they  are  led  home,  and  understand 
so  much  love  in  their  way,  as  shall  bring  them  to  the  fulness  of  it 
in  the  end.  Others,  having  passed  most  of  the  day,  have  a  fair 
glimpse  in  the  very  evening  or  close  of  it.  But,  howsoever,  they 
that  walk  in  this  way  by  this  light,  whatsoever  measure  they  have 
of  it,  are  led  by  it  to  the  land  of  light.  The  connexion  here  made, 
you  see,  They  that  wisely  observe  these  things,  shall  understand 
this  loving-kindness.  A  wise  man  observing  of  God's  ways,  and 
ordering  our  own  to  His  mind,  is  the  certain  way  to  attain  much 
experienced  knowledge  of  his  love. 

This  love  is  most  free,  and,  from  the  beginning  to  the  end,  works 
of  itself;  but  in  the  method  of  it,  God  hath  thus  linked  things  to- 
gether, made  one  portion  of  grace,  in  the  use  of  it,  draw  on  an- 
other. And  this  His  children  should  prudently  consider.  There 
is  such  a  like  speech,  Psal.  1.  23.  Whoso  ojfereth  praise,  gloriji- 
etli  Me :  and  to  Mm  that  ordereth  his  conversation  aright,  will  I 
sheio  the  salvation  of  God. 

The  contemplation  of  God  in  His  works,  sets  the  soul  open  to 
receive  the  influences  of  this  love  :  by  looking  towards  Him,  it 
draws  His  eye  towards  it,  as  one  look  of  love  draws  on  another. 
Certainly,  many  that  have  some  desire  of  the  light  of  God's  coun- 
tenance, and  evidences  of  His  love,  yet,  in  not  applying  their  souls 
to  consider  Him,  do  much  injure  themselves. 

Heavenly  thoughts  do  refine  the  soul,  as  fire  works  itself  higher 
and  to  a  purer  flame  by  stirring.  To  be  blessing  God  for  His 
goodness,  giving  Him  praise  in  the  view  of  His  works  in  the  world, 
and  for  His  church,  and  particularly  for  ourselves,  this  both  dis- 


418  LEIGHTON'S  SELECT  WORKS. 

poses  the  heart  to  a  more  suitable  temper  for  receiving  divine 
comforts,  and  invites  Him  to  let  them  flow  into  it.  For  if  He 
hare  such  acknowledgments  for  general  goodness  and  common 
mercies,  ho\v  much  larger  returns  shall  He  have  upon  the  discov- 
eries of  special  love  !  Is  it  a  sight  of  God  as  reconciled,  thou 
wouldst  have  ?  Now,  praise  sets  a  man  amongst  the  angels,  and 
they  behold  His  face. 

Again,  action,  walking  in  Hi?  ways  humbly  and  carefully,  and 
so  waiting,  never  wants  a  successful  return  of  much  love.  How 
can  He  who  is  goodness  itself,  hide  and  reserve  Himself  from  a 
soul  that  yields  up  itself  to  Him,  hath  no  delight  but  to  please 
Him,  hates  arid  avoids  what  may  offend  Him  ?  This,  surely,  is 
the  way,  if  there  is  any  under  Heaven,  to  enjoy  communion  with 
Him. 

They  that  forget  Him,  and  disregard  their  ways,  and  are  no 
way  careful  to  order  them  to  His  liking,  do  but  delude  themselves 
with  mistaken  fancies  of  mercy.  I  beseech  you,  be  warned. 
There  cannot  be  solid  peace  in  the  ways  of  sin  ;  no  peace  to  the 
wicked,  saith  my  God.  Outward  common  favors  you  may  share 
for  a  time  ;  but  these  have  a  curse  with  them  to  you,  and  you 
shall  quickly  be  at  an  end  of  these  receipts ;  and  then  you  would 
look  towards  Him  for  some  persuasions  of  His  loving-kindness, 
but  are  likely  to  find  nothing  but  frowns  and  displeasure.  O  ! 
consider  this,  ye  that  forget  God,  lest  He  tear  you  in  pieces,  and 
there  begone  to  deliver  you. 

Even  they  who  have  some  title  to  this  love  of  God,  and  are  desir- 
ing further  evidence  of  it,  yet,  do  often  sit  exceedingly  in  their  own 
light,  and  work  against  their  end,  still  bent  on  that  assurance  they 
would  have,  and  yet  neglecting  the  way  to  it,  which  certainly  is 
in  a  manner  to  neglect  itself.  Were  they  more  busied  in  honor- 
ing God,  doing  Him  what  service  they  can  in  their  station,  stri- 
ving against  sin,  acknowledging  His  goodness  to  the  world,  and 
even  to  themselves,  that  they  are  yet  in  the  region  of  hope,  not 
cut  off  in  their  iniquities,  thus  offering  praise,  and  ordering  their 
conversation  aright,  submitting  unto  Him,  and  giving  Him  glory  ; 
their  assurances  and  comforts,  in  the  measure  He  thinks  fit,  would 
come  in  due  time,  and  sooner  in  this  way  than  in  any  other  they 
could  take. 

Observe  these  things,  beware  of  sin,  and  ye  shall  understand 
the  loving-kindness  of  the  Lord.  It  is  true,  this  love  of  God 
changes  not,  nor  hangs  on  thy  carriage,  nor  on  anything  without 
itself;  yea,  all  our  good  hangs  on  it :  but  know,  as  to  the  knowl- 
edge and  apprehension  of  it,  it  depends  much  on  the  holy  frame 
of  thy  heart  and  the  exact  regulation  of  thy  ways.  Sin  obstructs 
and  darkens  all ;  those  are  the  clouds  and  mists  ;  and  where  any 
believer  is  adventurous  on  the  ways  of  sin,  he  shall  smart 
for  it.  Where  sin  is,  there  will  be  a  storm,  as  Chrysostom's  word 


SELECTIONS    FROM    SERMONS.  419 

is  of  Joshua.  The  experience  of  all  witnesseth  this.  No  strength 
of  faith  will  keep  out  floods  of  doubting  and  troublous  thoughts, 
where  any  novel  sin  hath  opened  a  gap  for  them  to  rush  in  by. 
See  David,  Psalm  li.,  expressing  himself  as  if  all  were  to  begin 
again,  his  joy  taken  away,  and  his  bones  broken,  and  to  sense  all 
undone  :  nothing  will  serve  but  a  new  creature.  Create  in  me  a 
dean  heart,  O  God,  and  renew  a  right  spirit  within  me. 

There  is  a  congruity  in  the  thing  itself,  and  God  hath  so  order- 
ed it,  that  vexation  and  anguish  should  still  attend  sin,  and  the 
ways  of  holiness  be  ways  of  peace.  Say  men  what  they  will,  great 
falls  leave  wounds  and  smart  behind  them,  and  they  must  be  wash- 
ed with  sharper  liquor  before  balm  and  oil  be  poured  into  them. 
And  not  only  will  more  notorious  breaches  disturb  thy  peace,  but 
a  tract  of  careless  and  fruitless  walking.  If  thou  abate  of  thy  at- 
tendance on  God,  and  thy  fear  cool  towards  Him  lagging  and  fall- 
ing downwards  to  something  you  are  caring  for  and  taken  with, 
you  shall  find  an  estrangement :  it  may  be  insensible  at  first  and 
for  a  while  because  of  thy  sloth,  that  thou  dost  not  observe  dili- 
gently how  it  is  with  thee  ;  but,  after  a  time,  it  shall  be  more  easily 
known  but  more  hardly  mended.  And  there  are  none  of  us  but 
might  find  much  more  of  God  in  this  our  way  homewards,  if  the 
foolishness  and  wanderings  of  our  hearts  did  not  prevent  us. 

Be  persuaded,  then,  you  whose  hearts  He  hath  wrought  for 
Himself,  to  attend  better  on  him,  and  the  advantage  shall  be  yours, 
doubt  it  not.  And  though  for  a  time  you  find  it  not,  yet  wait  on, 
and  go  on  in  that  way  ;  it  shall  not  disappoint  you.  The  more 
you  Jet  go  of  the  false,  vain  comforts  of  the  world  for  His  sake, 
the  more  richly  you  shall  be  furnished  with  His.  Oh!  we  make 
not  room  for  them  ;  that  is  the  great  hinderance.  Consider  Him, 
behold  His  works,  bless  Him,  confess  Him  always  worthy  of  praise 
for  His  goodness,  and  His  wonderful  works  to  the  children  of  men, 
however  He  deal  with  thee  in  particular ;  and  assuredly,  He  shall 
deal  graciously  with  thee,  and  ere  long  thou  shalt  find  it,  and  be 
forced  to  acknowledge  it.  Though  it  may  be  thou  want  these 
bright  shinings  of  comforts  thou  wouldst  have,  yet,  looking  to  Him, 
and  walking  before  Him,  observing  these  things,  thou  shalt  have 
of  His  light  to  lead  thee  on,  and  a  calm  within ;  sweet  peace,  not 
that  height  of  joy  thou  desiresl. 

There  are  often  calm,  fair  days  without  storm,  though  it  be  not 
so  clear  sun-shine ;  and  in  such  days  a  man  may  travel  comforta- 
bly. I  would  have  Christians  called  off  from  a  perplexed  over- 
pressing  of  this  point  of  their  particular  assurance.  If  we  were 
more  studious  to  please  Him,  forgetting  ourselves,  we  should  find 
Him  remember  us  the  more  ;  yet,  we  should  not  do  so  for  this 
neither,  but  simply  for  Himselif.  In  a  word,  this  is  thy  wisdom  ; 
mind  thy  duty,  and  refer  to  Him  thy  comfort. 


420  LEIGHTON'S  SELECT  WORKS. 

i 
Thy  Commandment  is  exceeding  broad. 

He  speaks  of  all  as  one,  I  conceive,  for  that  tie  and  connexion 
of  them  all,  on  account  of  which  he  that  breaks  one,  is  guilty  of 
all.  A  rule  they  are,  and  are  so  one,  as  a  rule  must  be.  One 
authority  runs  through  all :  that  is  the  golden  thread  they  are 
strung  on.  Break  that  any  where,  and  all  the  pearls  drop  off. 

The  Confidence  of  Faith. 

Although  the  Jig-tree  shall  not  blossom.]  This  sometimes  does, 
and  at  any  time  may,  befal  a  land  ;  but,  however,  it  is  very  useful 
to  put  such  cases.  It  is  true  there  is  great  odds  betwixt  real  and 
imagined  distresses  ;  yet,  certainly,  the  frequent  viewing  of  its  pic- 
ture, though  it  is  only  in  the  imagination,  hath  so  much  likeness 
as  somewhat  abates  the  strangeness  and  frightfulness  of  its  true 
visage  when  it  comes. 

There  is  a  foolish  pre-apprehension  of  possible  evils,  which, 
whether  they  come  or  not,  does  no  good,  but  makes  evils  to  come 
perplexingly  beforehand,  and  antedates  their  misery,  and  adds  the 
pain  of  many  others  that  will  never  come.  These  are  the  fumes 
of  a  dark,  distempered  humor,  vain  fears,  which  vex  and  trouble 
some  minds  at  present,  and  do  not  waste  any  thing  of  any  grief  to 
come  after.  But  calmly  and  composedly  to -sit  down  and  consider 
evil  days  coming,  any  kind  of  trials  that  probably,  yea,  or  possibly, 
may  arrive,  so  as  to  be  ready  to  entertain  them  without  astonish- 
ment :  this  is  a  wise  and  useful  exercise  of  the  mind,  and  takes 
off  much  of  the  weight  of  such  things,  breaks  them  in  falling  on 
us,  that  they  come  not  so  sad  down,  when  they  light  first  upon 
the  apprehension.  Thus,  it  is  true,  nothing  comes  unawares  to  a 
wise  man.  He  hath  supposed  all,  or  as  bad  as  any  thing  that  can 
come,  hath  acquainted  his  mind  with  the  horridest  shapes,  and 
therefore,  when  such  things  appear,  will  not  so  readily  start  at 
them. 

This  I  would  advise  to  be  done,  not  only  in  things  we  can  more 
easily  suffer,  but  in  those  we  think  would  prove  hardest  and  most 
indigestible,  to  inure  thy  heart  to  them ;  not  to  be  like  some,  who 
are  so  tender-fancied,  that  they  dare  not  so  much  as  think  of  some 
things,  the  death  of  a  dear  friend,  or  husband,  or  wife,  or  child. 
That  is  oftener  to  be  viewed,  rather  than  any  other  event.  Bring 
thy  mind  to  it,  as  a  starting  horse  to  that  whereat  it  does  most 
startle — What  if  I  should  be  bereft  of  such  a  person,  such  a  thing  1 
This  would  make  it  much  more  tolerable  when  thou  art  put  to  it. 
What  if  the  place  where  I  live,  were  visited  with  all  at  once  in 
some  degree,  pestilence,  and  sword,  and  famine  1  How  should  I 
look  on  them?  Could  my  mind  keep  its  own  place  and  standing, 
fixed  on  God  in  such  a  case  ?  What  if  I  were  turned  out  of  my 


SELECTIONS    FROM    SERMONS.  421 

good  furniture  and  warm  house,  and  stripped  not  only  of  accesso- 
ry, but  necessary  things ;  (as  here  he  supposes  not  only  the  failing 
of  delicacies,  the  fig-trees,  wine,  and  olives,  but  of  common  neces- 
sary food,  the  fields  not  yielding  meat,  and  the  flocks  cut  off:)  thy 
little  ones  crying  for  bread,  and  thou  hast  none  for  them  ?  You 
little  know  what  the  tenderest  and  delicatest  among  you  may  be 
put  to.  These  times  have  given  many  real  instances,  within  these 
kingdoms,  of  strange  changes  in  the  condition  of  all  ranks  of  per- 
sons. Or  think,  if  thou  abhorrest  that,  What  if  I  were  smitten 
with  blotches  or  loathsome  sores  on  my  flesh,  or  if,  by  any  acci- 
dent, I  should  lose  an  arm,  or  an  eye,  or  both  eyes  ?  What  if  ex- 
treme poverty,  and  sickness,  and  forsaking  of  friends,  come  all  at 
once  ?  Could  I  welcome  these,  and  make  up  all  in  God, — find 
riches,  and  friends,  and  fullness  in  Him?  Most  men,  if  they 
would  speak  truly  to  such  cases,  must  declare  them  insufferable : 
— I  were  undone  if  such  a  thing  befel  me,  or  such  a  comfort  were 
taken  from  me.  Most  would  cry  out,  as  Micah  did,  Judg.  xviii. 
24,  Ye  have  taken  away  my  gods ;  for  so  are  these  things  our 
hearts  cleave  to  and  principally  delight  in.  He  that  worships 
mammon,  his  purse  is  the  sensiblest  piece  of  him  :  he  is  broke,  if 
fire,  or  ravage  of  war,  throw  him  out  of  his  nest,  and  empty  it. 
He  that  makes  his  belly  his  god,  (such  they  are  the  Apostles  speaks 
of,  Phil.  iii.  19.)  how  could  he  endure  this  case  the  Prophet  puts 
here,  the  failing  of  vines,  of  flocks  and  herds? 

It  were  good  to  add  to  the  supposition  of  want,  somewhat  of  the 
reality  of  it;  sometimes  to  abridge  thyself  of  things  thou  desirest 
and  lovest,  to  inure  thy  appetite  to  a  refusal  of  what  it  calls  for; 
to  practise  somewhat  of  poverty,  to  learn  to  need  few  things. 

It  is  strange,  men  should  be  so  foolish  as  to  tie  themselves  to 
these  things,  which  have  neither  satisfying  content  in  them,  nor 
certain  abode.  And  why  shouldest  thou  set  thine  eyes  on  things 
which  are  not,  says  Solomon,  Prov.  xxiii.  5, — a  nonens,  a  fancy  ? 
How  soon  may  you  be  parted !  He  who  is  the  true  God,  God 
alone,  how  soon  can  He  pull  the  false  gods  from  you,  or  you  from 
them  ! — as  in  that  word,  Job  xxvii.  8 ;  What  is  the  hope  of  the 
hypocrite,  though  he  hath  gained,  when  God  takcth  away  his  soul? 
Like  that  case  in  the  parable,  Luke  xii.  19  :  Soul,  take  thine  ease. 
A  strange  inference  from  full  barns  !  That  were  sufficient  pro- 
vision for  a  horse,  a  fit  happiness  for  it ;  but  for  a  soul,  though  it 
were  to  stay,  how  gross  and  base  a  portion  !  But  it  cannot  stay 
neither  :  This  nig/it  thy  soul  shall  be  required  ofthee. 

The  only  firm  position  is  this  of  the  Prophet,  Yet  will  I  rejoice 
in  the  Lord.  And  such  times  indeed  are  fit  to  give  proof  of  this, 
to  tell  thee  whether  it  be  so  indeed,  where  thy  heart  is  built. 
While  thy  honor,  and  wealth,  and  friends  are  about  thee,  it  is  hard 
to  know  whether  these  props  bear  thee  up,  or  another,  an  Invisi- 
ble supporter ;  but  when  these  are  plucked  away,  and  thou  art 
36 


422  LEIGHTON'S  SELECT  WORKS. 

destitute  round  about,  then  it  will  appear  if  thy  strength  be  in 
God,  if  these  other  things  were  but  flourishes  about  thee,  and 
thou  laidst  no  weight  on  them  at  all.  He  that  leans  on  these, 
must  fall  when  these  fall,  and  his  hope  is  cut  of,  and  his  trust  as  a 
spider's  web.  He  shall  lean  upon  his  house,  but  it  shall  not  stand. 
Job  viii:  14,  15.  They  that  clasp  their  hearts  about  their  houses 
or  estates,  within  a  while  they  are  either  sadly  pulled  asunder,  or 
swept  away  together. 

But,  Oh  !  the  blessed,  the  high  condition  of  a  soul  set  on  God, 
untied,  independent  from  all  things  beside  Him,  its  whole  depen- 
dence and  rest  placed  on  Him  alone,  sitting  loose  to  all  the  world, 
and  so  not  stirred  with  alterations !  Yea,  amid  the  turnings  up- 
side-down of  human  things,  if  the  frame  of  the  heaven  and  earth 
were  fulling  to  pieces,*  the  heart  founded  on  Him  who  made  it, 
abides  unmoved  ;  the  everlasting  arms  are  under  it,  and  bear  it  up. 

Do  ye  believe,  my  brethren,  that  there  is  such  a  thing,  that  it  is 
no  fancy  1  Yea,  all  is  but  fancy  beside  it.  Do  you  believe  this  ? 
Why,  then,  is  one  day  after  another  put  off,  and  this  not  attained, 
nor  the  soul  so  much  as  entered  or  engaged  to  a  serious  endeavor 
after  it,  looking  on  all  things  else,  compared  to  this  noble,  design, 
as  vanity?  How  often  and  how  easily  are  their  joys  damped,  who 
rejoice  in  other  things,  and  their  hopes  broken  !  What  they  ex- 
pected most,  soon  proves  a  lie,  as  the  word  spoken  of  the  olive, 
here  signifies;  as  if  the  labor  of  it  should  lie  (spent  mentita  seges,) 
-a  fair  vintage  or  harvest  promised,  and  either  withered  with 
drought,  or  drowned  with  rain  :  indeed,  it  lies  at  the  best!  But 
the  soul  that  places  its  joy  on  God,  is  still  fresh  and  green  when 
all  are  withered  about  it.  Jer.  xvii.  8 :  Acquaint  thyself  with 
Him  betimes  in  ease.  It  is  a  sad  case,  to  be  making  acquain- 
tance with  Him,  when  thou  shouldest  most  make  use  of  His  friend- 
ship, and  find  comfort  in  His  love. 

Now,  this  joy  in  God  cannot  remain  in  an  impure,  unholy  soul, 
no  more  than  Heaven  and  Hell  can  mix  together.  An  impure, 
unholy  soul,  I  call  not  that  which  is  stained  with  sin,  for  no  other 
are  under  the  sun  ;  all  must  then  quit  all  pretensions  to  that  es- 
tate ;  but  such  a  one  as  willingly  entertains  any  sinful  lust  or  way 
of  wickedness.  That  delight  and  this  are  directly  opposite.  And 
certainly,  the  more  the  soul  is  refined  from  all  delights  of  sin,  yea, 
even  from  sinless  delights  of  sense  and  of  this  present  world,  it 
hath  the  more  capacity,  the  fitter  and  the  larger  room,  for  this 
pure,  heavenly  delight. 

No  language  can  make  a  natural  man  understand  what  this 
thing  is,  to  rejoice  in  God.  Oh  !  it  is  a  mystery.  Most  men  mind 
poor  childish  things,  laughing  and  crying  in  a  breath,  at  trifles ; 
easily  puffed  up,  and  as  easily  cast  down.  But  even  the  children 

*  Si  fractus  illabatur  orbis. 


SELECTIONS    FROM    SERMONS.  423 

of  God  are  too  little  acquainted  with  this  their  portion.  Which  of 
you  find  this  power  in  the  remembrance  of  God,  that  it  doth  over- 
flow and  drown  all  other  things,  both  your  worldly  joys  and  worldly 
sorrows,  that  you  find  them  not?  And  thus  it  would  be,  if  we 
knew  Him.  Is  He,  then,  our  Father,  and  yet  we  know  Him  not? 

Although  all  should  fail,  yet,  rejoice  in  Him  who  fails  not,  who 
alters  not.  He  is  still  the  same  in  Himself,  and  to  the  sense  of 
Ihe  soul  that  is  knit  to  Him,  is  then  sweetest  when  the  world  is 
bitterest.  When  other  comforts  are  withdrawn,  the  loss  of  them 
brings  this  great  gain,  so  much  the  more  of  God  and  His  love  im- 
parted, to  make  all  up.  They  that  ever  found  this,  could  almost 
wish  for  things  that  others  are  afraid  of.  If  we  knew  how  to  im- 
prove them,  His  sharpest  visits  would  be  His  sweetest :  thoir 
wouldest  be  glad  to  catch  a  kiss  of  His  hand  while  He  is  beating 
thee,  or  pulling  away  something  from  thee  that  thou  lovest,  and 
bless  Him  while  He  is  doing  so. 

Rejoice  in  God,  although  the  Jig-tree  blossom  not,  tifc.  Yea, 
rejoice  in  these  hardest  things,  as  His  doing.  A  heart  rejoicing 
in  Him,  delights  in  all  His  will,  and  is  surely  provided  for  the 
most  firm  joy  in  all  estates  ;  for  if  nothing  can  come  to  pass  be- 
side, or  against,  His  will,  then  cannot  that  soul  be  vexed  with 
delights  in  Him,  and  hath  no  will  but  His,  but  follows  Him  in  all 
times,  in  all  estates,  not  only  when  He  shines  brighten  them,  but 
when  they  are  clouded.  That  flower  which  follows  the  sun,  doth 
so  even  in  cloudy  days :  when  it  doth  not  shine  forth,  yet  it  fol- 
lows the  hidden  course  and  motion  of  it.  So,  the  soul  that  moves 
after  God,  keeps  that  course  when  He  hides  His  face  ;  is  content, 
yea,  is  glad  at  His  will  in  all  estates,  or  conditions,  or  events. 
And  though  not  only  all  be  withered  and  blasted  without,  but  the 
face  of  the  soul  little  better  within  to  sense,  no  flourishing  of  gra- 
ces for  the  present,  yet,  it  rejoices  in  Him,  and  in  that  everlasting 
covenant  that  still  holds,  ordered  in  all  things  and  sure,  as  the 
sweet  singer  of  Israel  sweetly  expresses  it,  2  Sam.  xxv.  5  :  For 
this,  says  he,  is  all  my  salvation,  and  all  my  desire,  ALTHOUGH  Pie 
ma  he  it  not  to  grow.  That  is  a  strange  although,  and  yet  is  he 
satisfied  even  in  that.  • 

This  joy  in  God,  as  my  God,  the  God  of  my  salvation,  ought  to 
exercise  the  soul  in  the  darkest  and  worst  times  ;  and  it  ought  to 
stick  to  it,  not  to  let  go  this  confidence,  still  expecting  salvation 
from  Him,  and  resting  on  Him  for  it,  though  not  having  those 
senses  and  assurances  that  thou  desirest.  This,  weak  believers 
are  easily  beaten  from,  by  temptation.  But  we  are  to  stand  to 
our  right  in  Him,  even  when  we  see  it  not.  And  when  it  is  said 
to  thee,  as  in  Psalm  iii.,  that  there  is  no  help  for  thee  in  God,  tell 
all  that  say  so,  they  lie  :  He  is  my  God,  my  glory,  and  the  lifter 
up  of  .my  head;  as  there  he  speaks. 

Rejoice  in  Him  still  as  thy  God ;  and,  however,  rejoice  in  Him 


424 

as  GOD.  1  will  rejoice  in  Jehovah,  glad  that  He  is  God,  that  His 
enemies  cannot  unsettle  nor  reach  His  throne,  that  He  rules,  and 
is  glorious  in  all  things,  that  He  is  self-blessed,  and  needs  nothing. 
This  is  the  purest  and  highest  kind  of  rejoicing  in  Him,  and  is 
certainly  most  distant  and  most  free  from  alteration,  and  hath,  in- 
deed, most  of  Heaven  in  it. 

Christ  our  Wisdom,  Righteousness,  Sanctification,  and  Redemption. 

It  should  be  considered,  my  brethren,  Christ  is  daily  held 
out,  and  none  are  excluded  or  accepted,  all  are  invited,  be  they 
what  they  will,  who  have  need  of  him  and  use  for  him;  and  yet, 
who  is  persuaded  1  Oh,  who  hath  believed  our  report  1  One  hath 
his  farm,  another  his  oxen,  each  some  engagement  or  another. 
Men  are  not  at  leisure  for  Christ.  Why?  You  think,  maybe, 
you  have  received  him.  If  it  be  so,  you  are  happy.  Be  not  de- 
luded. Have  you  received  him  ?  Do  you  find  him  then  living 
and  ruling  within  you  1  Are  your  eyes  upon  him?  Do  you  wait 
on  him,  early  and  late,  to  see  what  his  will  is  ?  Is  your  soul  glad 
in  him  ?  Can  you,  in  distress,  sickness,  or  poverty,  clasp  to  him, 
and  find  him  sweet,  and  allay  all  with  this  thought,  However 
things  go  with  me,  yet,  Christ  is  in  me?  Doth  your  heart  cleave 
to  him?  Certainly,  if  he  be  in  you,  it  will  be  thus;  or,  at  least, 
your  most  earnest  desire  will  be,  that  it  may  be  thus. 

Men  will  no't  believe  how  hard  a  matter  it  is,  to  believe  the  ful- 
ness and  sufficiency  of  Jesus  Christ,  till  they  be  put  to  it  in  earn- 
est to  make  use  of  him,  and  then  they  find  it :  when  sin  and  death 
are  set  before  their  view,  and  discovered  in  their  native  colors 
unto  the  soul,  when  a  man  is  driven  to  that,  What  shall  I  do  to 
be  saved  1  then,  then  is  the  time  to  know  what  notion  he  hath  of 
Christ.  And  as  the  difficulty  lies  in  this,  in  the  first  awakening 
of  the  conscience  from  sin,  so,  in  after-times  of  temptation  and 
apprehension  of  wrath,  when,  upon  some  new-added  guiltiness,  or 
a  new  sight  of  the  old,  in  a  frightful  manner,  sin  revives,  and  the 
soul  dies,  it  is  struck  dead  with  the  terrors  of  the  law, — then  to 
keep  thy  hold,  and  find  another  Mfe  in  Christ,  the  law  and  justice 
satisfied,  and  so  the  conscience  quieted  in  him ;  this  is  indeed  to 
believe. 

It  is  a  thing  of  huge  difficulty,  to  bring  men  to  a  sense  of  their 
natural  misery,  to  see  that  they  have  need  of  a  Saviour,  and  to  look 
out  for  one  :  but  then,  being  brought  to  that,  it  is  no  less,  if  not 
more  difficult,  to  persuade  them  that  Christ  is  he ;  that,  as  they 
have  need  of  him,  so  they  need  no  more,  he  being  able  and  suffi- 
cient for  them.  All  the  waverings  and  fears  of  misbelieving  minds, 
do  spring  from  dark  and  narrow  apprehensions  of  Jesus  Christ. 
All  the  doubt  is,  not  of  their  interest,  as  they  imagine :  they  who 
say  so,  and  think  it  so,  do  not  perceive  the  bottom  and  root  of 


SELECTIONS    FROM    SERMONS.  425 

their  own  malady.  They  say,  they  do  no  whit  doubt  but  that  he 
is  able  enough,  and  his  righteousness  large  enough,  but  that  all 
the  doubt  is,  if  he  belong  to  me.  Now,  I  say,  this  doubt  arises 
from  a  defect  and  doubt  of  the  former,  wherein  you  suspect  it  not. 
Why  doubtest  thou  that  he  belongs  to  thee  ?  Dost  thou  flee  to 
him,  as  lost  and  undone  in  thyself?  Dost  thou  renounce  all  that 
can  be  called  thine,  and  seek  thy  life  in  him  1  Then  he  is  thine. 
He  came  to  seek  and  to  save  that  which  was  lost.  Oh,  but  I  find 
so  much,  not  only  former,  but  still  daily  renewed  and  increasing 
guiltiness.  Why,  is  he  a  sufficient  Saviour,  or  is  he  not?  If 
thou  dost  say,  he  is  not,  then  it  is  manifest  that  here  lies  the  de- 
fect and  mistake.  If  thou  sayest,  he  is,  then  hast  thou  answered 
all  thy  objections  of  that  kind  :  much  guiltiness,  much  or  little, 
old  or  new,  neither  helps  nor  hinders,  as  to  thy  interest  in  him 
and  salvation  by  him.  And  for  dispelling  of  these  mists,  nothing 
can  be  more  effectual  than  the  letting  in  of  those  Gospel  beams, 
the  clear  expressions  of  his  riches  and  fullness  in  the  Scriptures, 
and  eminently  this,  Made  of  God,  wisdom,  righteousness,  sanctifi- 
cation,  and  redemption. 

Wisdom.  Both  objectively  and  effectively.  Objectively,  I  mean, 
our  wisdom,  as  all  our  wisdom  lies  in  the  right  knowledge  and 
apprehension  of  him.  And  this  suits  to  the  Apostle's  present  dis- 
course. The  Jews  would  have  a  sign,  and  the  Gentiles,  wisdom ; 
but  TFe,  says  he,  preach  Christ.  So,  ch.  ii.  ver.  2:  I  determined 
to  know  nothing,  save  Christ  crucified.  He  was  learnedly  bred, 
and  knew  many  things  beside,  much  of  nature,  and  much  of  the 
law  ;  but  all  this  was,  to  him,  obsolete,  useless  stuff:  it  was  as  if 
he  never  had  heard  of  or  known  any  thing  else  but  Jesus  Christ. 
We  may  know  other  things,  but  this,  and  this  alone,  is  our  wis- 
dom, to  know  him,  and  him  crucified.  Particularly,  we  may  have 
knowledge  of  the  law,  and  by  it  the  knowledge  of  sin;  but  in  re- 
lation to  our  standing  before  God,  and  so,  our  happiness,  which  is 
the  greatest  point  of  wisdom,  Jesus  Christ  is  alone,  and  is  all. 
And  the  more  firmly  a  soul  eyes  Christ,  and  loses  all  other  know- 
ledge and  itself  in  contemplating  him,  the  more  truly  wise  and 
heavenly  it  is. 

And  effectively  he  is  our  wisdom.  All  our  right  knowledge  of 
him  and  belief  in  him,  flow  from  himself,  are  derived  from  him, 
and  sent  into  our  souls.  His  Spirit  is  conveyed  into  ours ;  a  beam 
of  himself,  as  of  the  sun.  This  Sun  of  righteousness  is  not  seen 
but  by  his  own  light ;  so  that  every  soul  that  is  made  wise  unto 
salvation,  that  is  brought  to  apprehend  Christ,  to  cleave  to  him, 
and  repose  on  him,  it  is  by  an  emission  of  Divine  light  from  him- 
self, that  shows  him,  and  leads  unto  him.  And  so  we  know  God 
in  him.  There  is  no  right  knowledge  of  the  Father  but  in  the 
Son.  God  dwelling  in  the  man,  Christ,  will  be  found  or  known 
no  where  else ;  and  they  that  consider  and  worship  God  out  of 
*36 


426 

Christ,  do  not  know  or  worship  the  true  God,  but  a  false  notion 
and  fancy  of  their  own. 

The  Shechinah,  the  habitation  of  the  Majesty,  is  Jesus  Christ : 
there  He  dwells  as  between  the  cherubims  over  the  mercy-seat. 
To  apprehend  God  so  as  to  love  Him  and  trust  in  Him  all  our  life, 
to  hope  to  find  favor  and  bliss  with  Him,  this  is  the  only  wise 
knowledge  of  Him.  Now,  this  alone  is  in  Christ,  and  from  him. 
He  contains  this  representation  of  God,  arid  gives  his  own  light  to 
see  it.  So  that  a  Christian's  desire  should  be,  in  relation  to  Jesus 
Christ,  that  of  David  in  reference  to  the  Temple,  as  a  figure  of 
him,  One  thing  have  I  desired  of  Him,  and  that  will  I  seek  after, 
that  1  may  dwell  in  the  house  of  the  Lord;  that  I  may  get  in  to 
Christ,  to  know  God  there,  to  behold  the  beauty  of  the  Lord. 
There  we  see  beauty  indeed,  the  Father's  glory,  and  so,  as  our 
Father  reconciled  to  us,  we  see  Him  merciful  and  gracious.  And 
as  we  should  desire  to  behold,  so,  still,  to  inquire  in  His  Temple, 
to  advance  in  the  knowledge  of  God,  studying  Him  in  Christ: 
we  are  to  admire  what  we  see,  and  to  seek  still  to  see  more.  And 
know,  that  this  knowledge  of  God,  as  we  have  it  in  Christ,  so  it  is 
from  him.  He  reveals  the  Father :  he  came  from  His  bosom  for 
that  purpose.  We  cannot  believe  on  him,  cannot  come  near  God 
through  him,  but  as  he  lets  forth  of  his  light,  to  conduct  and  lead 
us  in,  yea,  powerfully  to  draw  in,  for  his  light  does  so.  Now, 
knowing  and  apprehending  him  by  his  own  light,  his  Spirit,  the 
Apostle  clears  it,  that  this  is  our  icisdom,  by  those  rich  titles  ad- 
ded, according  to  which  we  find  him  to  us,  when  we  receive  from 
him  that  wisdom  by  which  we  apprehend  him  aright  arid  lay  hold 
on  him,  then  made  unto  us  righteousness,  sanctijication,  and  re- 
demption. 

Righteousness.  This  doubtless  is  meant  of  the  righteousness  by 
which  we  are  justified  before  God.  And  he  ^s  made  this  to  us  : 
applied  by  faith,  His  righteousness  becomes  ours.  That  exchange 
made,  our  sins  are  laid  over  upon  him,  and  his  obedience  put  up- 
on us.  This  is  the  great  glad  tidings,  that  we  are  made  righteous 
by  Christ-  It  is  not  a  righteousness  wrought  by  us,  but  given  to 
us,  and  put  upon  us.  This  carnal  reason  cannot  comprehend, 
and  being  proud,  therefore  rejects  and  argues  against  it ;  says, 
How  can  this  thing  be  ?  But  faith  closes  with  it,  and  rejoices  in 
it.  Without  either  doing  or  suffering,  the  sinner  is  acquitted  and 
justified,  and  stands  as  guiltless  of  breach,  yea,  as  having  fulfilled 
the  whole  law.  And  happy  they  who  thus  fasten  upon  this  right- 
eousness !  They  may  lift  up  their  faces  with  gladness  and  bold- 
ness before  God  ;  whereas  the  most  industrious,  self-saving  justi- 
ciary, though  in  other  men's  eyes  and  his  own,  possibly,  for  the 
present,  he  makes  a  glittering  show,  yet,  when  he  shall  come  to 
be  examined  of  God,  and  tried  according  to  the  Law,  he  shall  be 
covered  with  shame,  and  confounded  in  his  folly  and  guiltiness. 


SELECTIONS    PROM    SERMONS.  427 

But  faith  triumphs  over  self-unwortbiness,  and  srn,  and  death,  and 
the  Law,  shrouding  the  soul  under  the  mantle  of  Jesus  Christ ; 
and  there  it  is  safe.  All  accusations  fall  off,  having  no  where  to 
fasten,  unless  some  blemish  could  be  found  in  that  righteousness 
in  which  faith  hath  wrapt  itself.  This  is  the  very  spring  of  solid 
peace,  and  fills  the  soul  with  peace  and  joy.  But  still  men  would 
have  something  within-  themselves  to  make  out  the  matter,  as  if 
this  robe  needed  any  such  pieceing ;  and  not  finding  what  they 
desire,  thence  disquiet  and  unsettlement  of  mind  arise. 

True  it  is,  that  this  faith  purifies  the  heart,  and  works  holiness, 
and  all  graces  flow  from  it ;  but  in  this  work  of  justifying  the  sin- 
ner, it  is  alone,  and  cannot  admit  of  any  mixture.  This  well  un- 
derstood, the  soul  that  believes  on  Jesus  Christ,  will  not  let  go  for 
all  deficiency  in  itself;  and  yet,  so  resting  on  him,  will  not  be 
slothful  nor  regardless  of  any  duty  of  holiness.  Yea,  this  is  the 
way  to  abound  in  all  the  fruits  of  the  Spirit,  first  to  have  that  wis- 
dom from  him,  rightly  to  apprehend  and  apply  him  as  our  right- 
eousness, and  then  shall  we  find  all  furniture  of  grace  in  him  ;  he 
will  likewise  be  sanctification.  Say  not,  Unless  I  find  some  mea- 
sure of  sanctification,  what  right  have  I  to  apply  to  him  as  my 
righteousness  ?  This  inverts  the  order,  and  disappoints  thee  of 
both.  Thou  must  first,  without  finding,  yea,  or  seeking  an-y  thing 
in  thyself  but  misery  and  guiltiness,  lay  hold  on  him  as  thy  right- 
eousness ;  or  else  thou  shalt  never  find  sanctification  by  any  other 
endeavor  or  pursuit. 

He  it  is  that  is  made  sanctification  to  us,  and  out  of  him  we  seek 
it  in  vain.  Now,  first  he  must  be  thy  righteousness,  before  thou 
find  him  thy  sanctification.  Simply,  as  a  guilty  sinner,  thou  must 
flee  to  him  for  shelter ;  and  then,  being  come  in,  thou  shalt  be 
furnished  out  of  his  fulness,  with  grace  for  grace.  As  a  poor 
man  pursued  by  the  justiciary,  fleeing  to  a  strong  castle  for  safety, 
and  being  in  it,  finds  it  a  rich  palace,  and  all  his  wants  supplied 
there. 

This  misunderstanding  of  that  method,  is  the  cause  of  that 
darkness  and  discomfort,  and  withal  of  that  deadness  and  defect 
of  graces,  that  many  persons  go  drooping  under,  who  will  not 
take  this  way,  the  only  straight  and  sure  way  of  life  and  comfort. 
Now, 

Sanctification  he  is  to  us,  not  only  as  a  perfect  pattern,  but  as 
a  powerful  principle.  It  is  really  the  spirit  of  Christ  in  a  believer, 
that  crucifies  the  world,  and  purges  out  sin,  and  forms  the  soul  to 
his  likeness.  It  is  impossible  to  be  holy,  not  being  in  him  ;  and 
being  truly  in  him,  it  is  as  impossible  not  to  be  holy.  Our  poth- 
ering and  turmoiling  without  him,  makes  us  lose  our  labor ;  and 
in  this  point,  indeed,  little  wit  makes  much  labor. 

Redemption.  Sin  is  often  prevailing  even  in  believers,  and 
there- withal  discomforts  and  doubts  arising,  as  it  cannot  other- 


428  LEIGHTON'S  SELECT  WORKS. 

wise  choose.  Oh,  how  do  they  groan  and  sigh  as  captives  still  to 
the  law  of  sin  and  death  1  Well  there  is  in  our  Lord  Jesus  help 
for  that  too.  He  is  redemption;  that  is  the  complement  and  ful- 
ness of  deliverance.  The  price  he  paid  once  for  all  :  now  he  goes 
on  to  work  that  deliverance  by  conquest,  which  he  bought  by  ran- 
som. It  is  going  on  even  when  we  feel  it  not,  and  within  a  little 
while,  it  shall  be  perfected,  and  we  shall  see  all  the  host  of  our 
enemies  who  pursued  us,  as  Israel  saw  the  Egyptians,  lie  dead 
upon  the  shore.  Courage  !  that  day  is  coming. 

And  all  this  is,  That  he  that  glories,  may  glory  in  the  Lord. 
is  it  reasonable?  No  self-glorying:  the  more  faith,  the  less  will 
there  be  still  of  that.  A  believer  is  nothing  in  himself:  all  is 
Christ's,  Christ  is  his  all.  That  treasurer  who,  being  called  to 
an  account,  because  that  out  of  nothing  he  had  enriched  himself 
suddenly,  many  thought  he  would  have  been  puzzled  with  it ;  but 
he,  without  being  much  moved,  next  morning  came  before  the 
king  in  an  old  suit  that  he  wore  before  he  got  that  office,  and  said, 
"  Sir,  this  suit  on  my  back  is  mine,  but  all  the  rest  is  thine."  So, 
our  old  suit  is  ours,  all  the  rest  Christ's,  and  he  allows  it  well. 
And  in  the  full  and  pure  glory  that  ascends  to  God  in  this  work, 
are  we  to  rejoice  more  than  in  the  work  itself  as  our  salvation. 
There  is  an  humble  kind  of  boasting  that  becomes  a  Christian. 
My  soul  shall  glory  (or  make  her  boast)  in  God,  says  David  all 
the  day  long.  What  was  I  before  I  met  with  Christ,  thinks  a  be- 
liever, and  now  what  am  I  ?  And,  upon  that  thought,  he  won- 
ders and  loves.  But  most  of  the  wonder  is  yet  to  come ;  for  he 
conceives  but  little  what  we  shall  be. 

Meekness  under  Correction. 

Thus,  likewise,  in  private  personal  correctings,  let  us  learn  to 
behave  ourselves  meekly  and  humbly,  as  the  children  of  so  great 
and  good  a  Father ;  whatsoever  He  inflicts,  not  to  murmur,  nor 
entertain  a  fretful  thought  of  it.  Besides  the  undutifulness,  and 
unseemliness  of  it,  how  vain  is  it !  What  gain  we  by  struggling 
and  casting  up  our  hand  to  cast  off  the  rod,  but  the  more  lashes  ? 
Our  only  way  is,  to  kneel  and  fold  under  His  hands,  and  kiss  His 
rod,  and,  even  while  He  is  smiting  us,  to  be  blessing  Him,  send- 
ing up  confessions  of  His  righteousness,  and  goodness,  and  faith- 
fulness, only  entreating  for  the  turning  away  of  his  wrath,  though 
it  should  be  with  the  continuing  of  our  affliction.  That  is  here 
the  style  of  the  Prophet's  prayer,  Correct  me,  O  Lord,  but  not  in 
anger.  And,  according  to  this  suit,  even  where  troubles  are 
chastisements  for  sin,  yet  a  child  of  God  may  find  much  sweet- 
ness, reading  much  of  God's  love  in  so  dealing  with  him,  in  not 
suffering  him  to  grow  wanton  and  forget  Him,  as,  in  much  ease, 
even  His  own  children  sometimes  do.  And  as  they  may  find 


SELECTIONS    FROM    SERMONS.  429 

much  of  God's  love  to  them  in  sharp  corrections,  they  may  raise 
and  act  much  of  their  love  to  Him  in  often-repeated  resignments 
and  submissions  of  themselves,  and  ready  consenting  to,  yea,  re- 
joicing in  His  good  pleasure,  even  in  those  things  which  to  their 
flesh  and  sense  are  most  unpleasant. 

In  returning  and  rest  ye  shall  be  saved. 

In  leaving  off  the  pains  ye  take  in  messages  and  journeys  to 
Egypt,  in  humbly  and  quietly  composing  yourselves  to  wait  on  Me, 
and  trust  in  Me  ;  submitting  to  My  hand,  in  what  I  bring  upon 
you,  and  from  the  same  hand,  Mine  alone,  expecting  deliverance 
in  due  time. — This  does  not  bar  the  use  of  all  lawful  means,  but 
as  it  shuts  out  perplexing  cares  and  turmoil  even  in  those  good 
means,  so  it  expressly  forbids  all  intermeddling  with  all  unwar- 
ranted ways,  such  as  God  doth  not  direct  us  to,  but  rather  dis- 
suades us  from. 

And  if  this  be  the  safest  way,  surely  it  is  the  sweetest,  easiest 
way.  There  cannot  be  anything  easier  than  to  be  quiet  and  sit 
still,  to  rest  and  trust,  and  so  be  safe  and  strong.  And  as  it  is  in 
this  particular,  so  generally,  it  is  in  all  the  ways  of  God  ;  they  are 
the  only  easy,  peaceable,  sweet  ways,  with  the  least  pains,  and 
the  surest  advantage.  And  the  ways  of  disobedience,  besides 
what  comes  after,  are,  even  for  the  present,  more  turbulent,  labo- 
rious, perplexed  ways.  What  a  hurry  and  pother  are  men  put  in 
to  serve  their  lusts,  or  their  ambition,  when,  if  they  attain  their 
object,  it  does  not  quit  the  cost  and  the  pains  ;  besides  that  of 
their  hopes  mock  them,  and  after  long  pursuit,  they  embrace  a 
shadow.  Thus  men  woo  their  own  vexation,  and  take  a  great 
deal  more  pains  to  be  miserable,  than  they  would  be  put  to,  to 
make  them  happy.  What  a  pity  to  pay  so  dear  for  nothing,  to 
give  their  riches  and  treasures,  and  to  be  at  pains  too  to  carry 
them  to  a  people  that  shall  not  projit  them  (ct  oleum  et  operam,) 
both  their  expense  and  travel  laid  out  to  no  purpose !  The  volup- 
tuous, or  covetous,  or  ambitious,  how  do  they  project,  and  drudge, 
and  serve  their  wretched  lusts,  who  when  they  have  done  one 
piece  of  service,  are  still  to  begin  another  !  And  what  is  the  profit  of 
all,  but  shame  and  sorrow  at  last  ?  The  humble,  sober-minded 
Christian  saves  all  that  pains,  and  hath  his  heart's  desire  in  quiet- 
ness and  confidence.*  His  great  desire  and  delight  is,  God  ;  and 
by  desiring  and  delighting,  he  hath  Him.  Psal.  xxxvii.  4  :  Delight 
thou  in  the  Lord,  and  He  shall  give  thee  thay  heart's  desire — HIM- 
SELF ;  and  then,  surely,  thou  shalt  have  all.  Any  other  thing 
commit  to  Him,  and  He  shall  bring  it  to  pass. 

Strange !  men  might  have  God  at  an  easier  rate  than  the  poor- 
est vanities  they  are  hunting  after,  and  yet  they  will  not ;  a  full 

*  Vacat  temperautia.    Sed  non  habebunt  requiem,  qui  bestiam  adorant. 


430  LEIGHTON'S  SELECT  WORKS. 

fountain  of  living  waters  is  ready  provided,  yet  they  will  be  at 
pains  to  hew  out  little  cisterns,  which,  after  all  their  pains,  are  but 
broken  cisterns  and  can  hold  no  water. 

I  know  not  what  men  are  doing,  still  at  work,  when  they  might 
better  sit  still,  troubling  themselves  and  all  about  them,  and  can- 
not well  tell  for  what.  Oh,  the  sweet  peace  of  believing  and 
obeying  God  !  They  truly  conquer,  sitting  still  :  Scdendo  vince- 
bant.  In  all  times,  they  are  safe  under  the  shadow  of  the  Al- 
mighty )  are  strong  in  the  Lord,  and  in  the  power  of  His  might. 

And  ye  would  not,  but  said,  No.]  Thus  men  sometimes  flatly 
reject  His  counsels,  and  when  they  are  not  so  gross  as  plainly  to 
speak  it  out,  yet  say  so  in  doing  so,  and  for  good  manAers'  sake 
will  blanch  it  with  reproaching  the  messengers  ;  will  have  it  to  be 
not  God's  mind,  but  men's  own  fancy,  a  false  vision  ;  will  own 
nothing  for  truth  but  what  suits  their  humor  and  design.  First, 
they  resolve  on  their  course  without  acquainting  God,  ask  not  His 
advice  ;  then,  when  He  is  pleased  to  give  it  by  His  messengers, 
they  reject  it,  not  under  that  name,  as  God's  advice,  but- will  not 
have  it  pass  for  this,  because  it  crosses  their  already-determined 
course.  If  it  favored  that,  then,  no  question,  it  were  welcome 
enough  as  His  word.  That  is  meant  by  those  words,  ver.  10: 
JWiich  say  to  the  prophets,  Prophecy  not  unto  us  right  things  ; 
speak  unto  us  smooth  things,  prophecy  deceits.  And  so  they 
used  Jeremiah  long  after,  in  this  very  point.  Jer.  xlii.  2.  And 
so  they  go  on  to  take  .their  own  course  :  Not  but  we  willjlee  upon 
horses. 

And  this  is  the  nature  of  carnal  hearts ;  they  are  generally  in- 
clined to  rebel,  and  take  away  of  their  own,  casting  away  the 
counsels  of  God,  as  not  suiting  with  the  State,  or  with  wit,  or 
points  of  honor.  They  find  more  feeling  and  real  substance  in 
sensual  things  than  in  the  promises  of  God  :  these  seem  airy, 
unsure  things  to  them  ;  therefore,  they  would  still  see  apparent 
means,  and  where  these  fail,  think  it  but  a  fancy  to  rest  on  God. 
They  dare  not  trust  Him  so  but  as  withal  to  do  for  themselves, 
although  nothing  can  be  done  but  what  he  forbids,  which 
therefore  cannot  be  done  without  giving  up  with  Him,  and 
departing  from  their  trust  on  Him.  All  this  cleaves  to  us,  and 
much  cause  have  we  to  suspect  ourselves,  when  it  is  but  doubtful 
that  there  appears  little  or  no  evidence  of  God's  counsel  or  good- 
will to  a  business,  but  rather  clear  characters  of  His  dislike,  and 
much  of  our  own  will,  a  stout,  uncontrollable  bent  to  it ;  when  we 
are  conscious  to  ourselves  of  this,  that  either  we  have  not  asked 
advice  of  God  at  all,  or  very  slightly,  not  being  much  upon  our 
knees  with  it ;  or,  possibly,  in  asking  His  advice,  have  brought 
our  answer  with  us,  in  our  own  breasts,  the  lying  oracle  that  mak- 
ing answer,  and  we  consenting  to  delude  ourselves,  not  kearken- 
ing  to  anything  that  does  not  clink  and  sound  to  our  purpose. 

Our  hearts  are  exceedingly  deceitful,  and  particularly  in  this 


SELECTIONS    FROM    SERMONS.  431 

point  of  withdrawing  our  trust  from  God  and  leaving  off  to  follow 
Him  in  His  ways,  to  trust  on  the  arm  of  flesh,  on  policy  and 
strength,  and  self-resolved  undertakings,  rather  than  on  Him  with- 
out these.  Evil  men  think  that  those  who  advise  them  to  trust  on 
God  are  silly  fellows,  who  know  not  what  belongs  to  policy  and 
reasons  of  state.  A  fancied  wisdom  it  is,  that  men  are  enamored 
with,  and  look  not  to  a  higher  wisdom,  consider  not  God,  that  He 
also  is  wise.  Isa.  xxxi.  2.  There  is,  I  think,  in  that  word  a  tart 
scorn  of  the  folly  of  their  seeming  wisdom.  Be  it  that  you  are 
wits,  yet  you  will  not  deny  some  wisdom  to  God  :  Yet  He  also  is 
wise.  So  they  think  not  on  His  power  neither ;  therefore  He  puts 
them  in  mind,  (v.  3.)  that  the  Egyptians  are  men. 

Well,  if  you  be  resolved  on  that  course,  says  God,  then,  know 
mine  too,  that  I  am  resolved  upon  :  Therefore  ye  shall  flee,  shall 
have  fleeing  enough  :  and  if  you  be  swift,  they  that  pursue  you 
shall  be  swifter ,  and  one  shall  serve  to  chase  a  thousand,  the  rebuke 
the  terror  of  one.  This  is  the  condition  of  the  mightiest  people 
and  the  best  appointed  armies,  when  forsaken  of  God.  There  is 
no  strength  nor  courage,  nor  anything  of  worth  in  any  of  the  crea- 
tures, but  as  it  is  derived  from  God  :  it  is  dependent  on  Him  in 
the  continuance  and  use  of  it.  Why  are  thy  valiant  men  swept 
away  1  They  stood  not,  because  the  Lord  did  drive  them.  Jer. 
xlvi.  15.  We  have  seen  this,  and  the  turn  of  it  on  both  sides, 
how  men  become  a  prey  to  any  party,  when  the  terror  from  God  is 
upon  them. 

Therefore,  learn  we  to  fear  Him,  to  beware  of  all  ways  wherein 
we  may  justly  apprehend  Him  to  be  against  us.  Cleave  to  Him 
and  to  His  truth,  when  it  is  lowest,  and  when  no  human  means  of 
help  appear,  then  think  you  hear  Him  saying  to  you,  Standstill, 
and  see  the  salvation  of  the  Lord. 

There  is  no  language  of  men  nor  of  angels  fit  to  express  the 
graciousness  of  God's  punishments  and  the  threatening?  of  them  ; 
as  if  they  were  violently  drawn  and  forced  from  Him,  but  mercy, 
and  the  sweet  promises  thereof,  naturally  flowing  from  Him. 
Thus  here,  He  is  forced  to  give  up  His  people  to  their  own  coun- 
sels, because  they  will  not  follow  His  advices.  He  entreats  them 
to  be  quiet,  and  let  Him  do  for  them  ;  but  seeing  they  will  not  sit 
still,  and  be  safe  at  His  direction,  they  must  run  their  own  course, 
and  fall  in  it.  But  it  cannot  pass  so,  they  must  not  be  quite  given 
over  ;  the  Lord  hath  an  interest  in  them  which  he  will  not  lose. 
They  must,  indeed,  for  a  time  eat  the  fruit  of  their  own  ways, 
and  that  is  not  a  season  to  shew  them  favor  ;  but  the  Lord  will 
wait,  a  better  hope.  He  is  resolved  to  shew  them  mercy,  and  will 
find  His  own  time  for  it :  Therefore  will  HE  wait,  that  He  may 
be  gracious. 

And  this  is  He  moved  to,  according  to  His  gracious  nature,  by 
the  greatness  of  their  distress  and  desolation.  Though  procured 


432  LEIGHTON'S  SELECT  WORKS. 

by  themselves,  by  their  great,  their  inflexible  stubbornness,  yet 
He  pities  to  see  them  so  left  as  a  beacon  on  the  top  of  a  mountain, 
and  as  an  ensign  on  a  hill.  And  therefore  will  the  Lord  wait. 
Thus  we  have  the  proper  arguings  of  free  mercy,  which  otherwise, 
to  our  narrow  thoughts,  may  seem  strange  and  somewhat  inconse- 
quent. Such  a  therefore  as  this,  so  unexpectedly  changing  the 
strain,  doth  genuinely  and  sweetly  follow  upon  the  premises,  when 
free  Jove  is  the  medium  ;  that  intervening  in  the  midst,  makes  the 
sweet  turn.  Your  iniquities  prevail  to  bring  you  low,  and  lengthen 
out  your  calamities;  therefore,  I  will  let  that  have  its  course,  and 
will  stay  till  my  fit  time  come  to  do  you  good.  Meanwhile  I  will 
lie  hid,  and  be  as  sitting  still ;  but  when  that  time  comes,  I  will 
get  up  and  shew  myself.  He  will  be  exalted,  that  He  may  have 
mercy  on  you  ;  for  the  Lord  is  a  God  of  judgment.  He  is  wise, 
and  just,  and  good,  and  knows  His  measures  of  afflicting  His  peo- 
ple, His  times  and  ways  of  delivering  them,  and  of  bringing  de- 
struction on  his  enemies,  and  will  not  slip  this  season ;  and  it 
being  so,  this  certainly  follows,  that  they  are  blessed  that  wait  on 
him. 

My  hope  is  in  Thee. 

We  are  naturally  irregular  in  our  affections  and  notions,  and 
the  only  right  ordering  of  them,  is,  by  reducing  them  to  conformi- 
ty with  the  ways  and  thoughts  of  God,  which  keep  an  unalterable, 
fixed  course,  as  the  heavens:  the  way,  I  say,  to  rectify  our  thoughts 
is,  to  set  them  by  His,  as  clocks  and  watches,  which  so  readily  go 
wrong,  too  slow  or  too  fast,  are  ordered  by  the  sun,  which  keeps 
its  course.  Oh !  that  we  were  more  careful  to  set  and  keep  our 
hearts  in  attendance  on  God,  winding  them  up  in  meditation  upon 
Him,  and  conforming  them  in  their  motions  and  desires  to  His 
disposal  in  all ;  for  all  that  concerns  us,  and  for  the  times  of  all, 
being  quiet,  yea,  glad  in  this,  which  the  Psalmist  makes  his  joy, 
My  times  are  in  Thy  hand,  O  Lord.  Psal.  xxxi.  15.  And  surely, 
that  is  the  best.  Were  I  to  choose,  they  should  be  in  no  other 
hands,  neither  mine  own,  nor  any  others.  Alas  !  what  silly,  poor 
creatures  are  we  !  How  little  do  we  know  what  is  fit  for  us  in 
any  kind,  and  still  less  what  time  is  fit  for  any  mercy  to  be  bestow- 
ed upon  us !  When  He  withholds  mercies  or  comforts  for  a  sea- 
son, it  is  but  till  the  due  season  ;  it  is  but  to  ripen  them  for  us, 
which  we  in  childish  hate  would  pluck  green,  when  they  would 
be  neither  so  sweet  nor  so  wholesome.  Therefore  it  is  our  wis- 
dom and  our  peace,  to  resign  all  things  into  His  hands,  to  have  no 
will  nor  desires,  but  only  this,  that  we  may  still  wait  for  Him. 
All  shall  be  well  enough,  if  we  but  get  rid  of  the  vain  hopes  and 
expectations  of  this  world.  None  who  indulge  them  are  so  well 
but  they  are  still  waiting  for  somewhat  further.  Now  amidst  all 


SELECTIONS    FROM    SERMONS.  433 

that,  our  soul  may  say  with  David,  and  speak  it  to  God  as  known 
to  Him,  that  it  is  so  indeed  :  And  now,  Lord,  what  wait  1  for  ? 
My  hope  is  in  Thee.  My  expectation  or  waiting,  (the  same  word 
that  is  here,)  is  all  placed  upon  Thee.  Is  it  so,  brethren  ?  Are 
our  hearts  gathered  in  from  other  things,  to  this  attendance,  while 
the  most  about  us  are  gaping  for  the  wind  ?  Have  we  laid  all  up 
in  God,  to  desire  and  wait  for  Him,  and  pretend  to  nothing  be- 
side Him  ? 

I  would  do  so,  may  a  soul  think,  but  can  I  hope  that  He  will 
look  on  me,  and  bestow  Himself  on  such  a  one  as  I  am  ?  To  that 
I  say  nothing  but,  look  on  His  word.  If  thoti  thinkest  that  war- 
rant good  enough,  here  it  is  for  thee,  that  they  are  certainly  bless- 
ed that  wait  for  Him.  This  is  assurance  enough.  Never  was 
any  one  who  waited  for  Him,  miserable  with  disappointment. 
Whosoever  thou  art  that  dost  indeed  desire  Him,  and  desirest  to 
wait  for  Him,  surely  thou  resolvest  to  do  it  in  His  ways,  wherein 
He  is  to  be  found,  and  wilt  not  willingly  depart  from  these  ;  that 
were  foolishly  to  disappoint  thyself,  and  not  to  be  true  to  thine 
own  end.  Therefore  look  to  that ;  do  not  keep  company  with  any 
sin.  It  may  surprise  thee  sometimes  as  an  enemy,  but  let  it  not 
lodge  with  thee  as  a  friend. 

And  mind  this  other  thing,  prescribe  nothing  to  God.  If  thou 
hast  begun  to  wait,  faint  not,  give  not  up,  wait  on  still.  It  were 
good  reason,  were  it  but  upon  little  hope  at  length  to  find  Him  : 
but  since  it  is  upon  the  unfailing  assurance,  that  in  the  end  thou 
shalt  obtain,  what  folly  were  it,  to  lose  all  for  want  of  waiting  a  little 
longer  !  See  Psal.  xl.  1.  In  waiting  I  waited — waited,  and  bet- 
ter waited — but  all  was  over-paid :  He  did  hear  me.  So  Psal. 
cxxx.,  I  wait  and  wait  until  the  morning.  These  two  joined  are  all, 
and  may  well  go  together,  earnest  desire,  and  patient  attendance. 

What  is  that  to  thee  ?     Follow  thou  me. 

[A  Sermon  preached  before  the  Lord  Commissioner  and  the  Parliament, 
14th  November,  1GG9.] 

Of  all  that  ever  lived  on  earth,  the  most  blessed  was  this  hand- 
ful and  small  company  our  Lord  chose  for  his  constant  attendants, 
to  see  his  divine  miracles,  enjoy  his  sweetest  company,  and  to 
hear  his  divine  doctrine.  What  a  holy  flarne  of  love  must  have 
burned  in  their  hearts,  who  were  always  so  near  the  Sun  of  Right- 
eousness !  It  was  indeed  a  sad  hour,  wherein  that  was  eclipsed, 
and  the  Lord  of  life  lay  dead  in  the  grave.  And  what  a  deluge  of 
joy  was  in  their  hearts  when  he  rose  again  !  And  what  a  transport 
was  it  when  they  saw  him  ascend,  and  a  shining  cloud  kissing  his 
feet,  and  parting  him  from  them !  In  the  interval,  as  he  had  risen 
himself,  so,  he  is  raising  them  from  their  unbelief.  St.  Peter,  not 
content  with  a  bare  forsaking  of  his  Lord,  had  also  denied  him. 
37 


434 

But  he  falls  not  a  quarrelling,  but  speaks  of  love  to  him,  and  blows 
up  these  sparks  of  love  with  this  threefold  question,  Lovest  thou 
me  1  St..  Peter  answers  fervently,  but  most  modestly,  whereupon 
his  Lord  gives  him  a  service  suitable  to  his  love,  Feed  my  sheep; 
for  which  none  are  qualified  but  they  that  love  him.  But  when 
he  grows  bold  to  ask  a  question,  he  gets  a  grave  check,  and  a  holy 
command,  What  is  that  to  thee  ?  Follow  thou  me.  This  was  a 
transient  stumbling  in  one  who,  but  lately  recovered  of  a  great 
disease,  did  not  walk  firmly.  But  it  is  the  common  track  of 
most,  to  wear  out  their  days  with  impertinent  inquiries.  There  is 
a  natural  desire  in  men  to  know  the  things  of  others,  and  to  neg- 
lect their  own,  and  to  be  more  concerned  about  things  to  come, 
than  about  things 'present.  And  this  the  great  subject  of  conver- 
sation. Even  the  weakest  minds  must  descant  upon  all  things  ; 
as  if  the  weakest  capacities  could  judge  of  the  greatest  matters,  by 
a  strange  levelling  of  understandings,  more  absurd  and  irrational 
than  that  of  fortunes  !  Most  men  are  beside  themselves,  never  at 
home,  but  always  roving.  It  is  true,  a  man  may  live  in  solitude  to 
little  purpose,  as  Domitian  catching  flies  in  his  closet.  Many  noisome 
thoughts  break  in  upon  one  when  alone  ;  so  that  when  one  con- 
verseth  with  himself,  it  had  need  be  said,  Vide  ut  sit  cum  hono  viro. 
A  man  alone  shall  be  in  worse  company  than  are  in  all  the  world, 
if  he  bring  not  into  him  better  company  than  himself  or  all  the 
world,  which  is,  the  fellowship  of  God  and  the  Holy  Spirit.  Yet 
the  matters  of  the  Church  seem  to  concern  all,  and  so  indeed  they 
do ;  but  every  sober  man  must  say,  all  truths  are  not  alike  clear 
alike  necessary,  nor  of  alike  concernment  to  every  one.  Chris 
tians  should  keep  within  their  line.  Whether  it  be  the  will  of  our 
Great  Master,  that  the  order  that  hath  been  so  long  in  the  Church 
continue  in  it,  or  not,  What  is  that  to  thce  1  It  is  certainly  a 
great  error,  to  let  our  zeal  run  out  from  the  excellent  things  of  re 
ligion,  to  matters  which  have  little  or  no  connexion  with  them 
A  man,  though  he  err,  if  he  do  it  calmly  and  meekly,  may  be  a 
better  man  than  he  who  is  stormy  and  furiously  orthodox.  Ou 
business  is  to  follow  JESUS,  and  to  trace  his  life  upon  earth,  and  to 
wait  his  return  in  the  clouds.  Had  I  a  strong  voice,  as  it  is  the 
weakest  alive,  yea,  could  I  lift  it  up  as  a  trumpet,  I  would  sounr 
a  retreat  from  our  unnatural  contentions  and  irreligious  strivings 
for  religion.  Oh  !  what  are  the  things  we  fight  for,  compared  to 
the  great  things  of  God  ?  There  must  be  a  great  abatement  o 
the  inwards  of  religion,  when  it  runs  wholly  to  a  scurf.  God  for 
bid  any  should  think,  that  except  all  be  according  to  our  mind,  we 
must  break  the  bond  of  peace.  If  we  have  no  kindness  to  our 
brethren,  yet,  let  us  have  pity  on  our  mother,  and  not  tear  her 
bowels.  And,  indeed,  next  to  the  grave  and  the  silent  shades  o 
death,  a  cottage  in  some  wilderness  is  to  be  wished  for,  to  mourn 
for  the  pride  and  passion  of  mankind.  How  do  the  profane 


SELECTIONS    FROM    SERMONS.  435 

wretches  take  advantage  from  our  breaches  !  But,  if  there  be 
such  here,  because  of  the  weakness,  folly,  and  passions  of  some 
men,  is  it  folly  to  follow  Jesus  ?  Are  some  ridiculous,  and  for 
that,  will  you  turn  religion  into  ridicule?  If  you  do,  it  will  at 
least  turn  to  a  Sardonic  laughter.  Because  we  contend  for  a  lit- 
tle, is  the  whole  an  invention?  Will  the  pillars  be  brangled,  be- 
cause of  the  swarms  of  flies  that  are  about  them  ? 

There  is  an  Eternal  Mind  that  made  all  things,  that  stretched 
out  the  heavens,  and  formed  the  spirit  of  man  within  him.  Let  us 
tremble  before  Him,  and  love  the  Lord  Jesus.  Our  souls  have 
indelible  characters  of  their  own  excellency  and  in  them  and  deep 
apprehensions  of  another  state,  wherein  we  shall  receive  according 
to  what  we  have  done  upon  earth.  Was  not  Jesus,  the  Son  of 
God,  declared  to  be  such  by  his  miracles,  but  chiefly  by  his  resur- 
rection from  the  dead  ?  Hath  there  not  been  received  and  trans- 
mitted to  us,  through  all  ages,  many  martyrs  following  him  through 
racks  and  fires,  and  their  own  blood,  to  his  glory  ?  And  shall  we 
throw  off  all  these  ?  Better  be  the  poorest,  weakest,  and  most 
distempered  person  upon  earth,  with  the  true  fear  of  God,  than 
the  greatest  wit  and  highest  mind  in  the  world,  if  profane,  or, 
though  not  such,  if  void  of  any  just  or  deep  sense  of  the  fear  of 
God,  For  a  living  dog  is  better  than  a  dead  lion.  Some  religious 
persons  are,  perhaps,  weak  persons,  yet,  in  all  ages,  there  have 
been  greater  nobles  and  more  generous  souls  truly  religious,  than 
ever  were  in  the  whole  tribe  of  atheists  and  libertines. 

Let  us,  therefore  follow  the  holy  Jesus.  Our  own  concernments 
concern  us  not,  compared  to  this.  What  is  that  to  thee  ?  may  be 
said  of  all  things  besides  this.  All  the  world  is  one  great  imper- 
tinency  to  him  who  contemplates  God  and  his  Son  Jesus.  Great 
things,  coaches,  furniture,  or  houses,  concern  the  outward  pomp 
or  state  of  the  world,  but  not  the  necessities  of  life  ;  neither  can 
they  give  ease  to  him  that  is  pinched  with  any  one  trouble.  He 
that  hath  twenty  houses,  lies  but  in  one  at  once.  He  that  hath 
twenty  dishes  on  his  table,  hath  but  one  belly  to  fill.  So  it  is,  ad 
supe.rvacua  sudatur.  All  are  uncertain  :  sudden  storms  fall  on, 
and  riches  fly  away  as  a  bird  to  heaven,  and  leave  those  who  look 
after  them,  sinking  to  hell  in  sorrow. 

A  Christian  is  solicitous  about  nothing.  If  he  be  raised  higher, 
it  is  that  he  desires  not :  if  he  fall  down  again,  he  is  where  he 
was.  A  well-fixed  mind,  though  the  world  should  crack  about 
him,  shall  be  in  quiet.  But  when  we  come  to  be  stretched  on  our 
death-bed,  things  will  have  another  visage.  It  will  pull  the  rich 
from  his  treasure,  strip  the  great  of  his  robes  and  glory,  and  snatch 
the  amorous  gallant  from  his  fair,  beloved  mistress,  and  from  all 
we  either  have  or  grasp  at.  Only  sin  will  stick  fast  and  follow  us. 
Those  black  troops  will  clap  fatal  arrests  on  us,  and  deliver  us  over 
to  the  jailor.  Are  these  contrivances,  or  the  dark  dreams  of  mel- 


436 

ancholy  ?  All  the  sublimities  of  holiness  may  be  arrived  at,  by 
the  deep  and  profound  belief  of  these  things.  Let  us,  therefore, 
ask,  Have  we  walked  thus,  and  dressed  our  soul  by  this  pattern  1 
But  this  hath  a  nearer  aspect  to  pastors,  who  should  be  copies 
of  the  fair  original,  and  second  patterns,  who  follow  nearer  Christ. 
They  should  be  imitating  him  in  humility,  meekness,  and  con- 
tempt of  the  world,  and  particularly,  in  affection  to  souls,  feeding 
the  flock  of  God.  Should  we  spare  labor  when  he  spared  not  his 
own  blood  ?  How  precious  must  the  sheep  be,  who  were  bought 
at  so  high  a  rate  as  the  blood  of  God  !  Oh,  for  more  of  this  di- 
vine and  evangelic  heat,  instead  of  our  distempered  heat.  This  is 
the  substance  of  religion,  to  imitate  Him  whom  we  worship.  Can 
there  be  a  higher  or  nobler  design  in  the  world,  than  to  be  God- 
like, and  like  Jesus  Christ  ?  He  became  like  us,  that  we  might 
be  more  like  Him.  He  took  our  nature  upon  Him  that  He  might 
transfuse  his  into  us.  His  life  was  a  track  of  doing  good,  and  suf- 
fering ill.  He  spent  the  days  in  preaching  and  healing,  and  often 
the  nights  in  prayers.  He  was  holy,  harmless,  and  undefiled,  and 
separate  from  sinners.  How  then  can  heirs  of  wrath  follow  the 
Lamb  of  God,  that  taketh  away  the  sins  of  the  world  ?  Humility, 
meekness,  and  charity  were  the  darling  virtues  of  Christ.  He 
came  to  expiate  and  to  extirpate  our  pride  ;  and  when  that  Majesty 
did  so  humble  himself,  shall  a  worm  swell  t  No  grace  can  be 
where  the  mind  is  so  swelled  with  this  airy  tumor.  He  was  meek, 
and  reviled  not  again  ;  nor  did  he  vent  his  anger,  though  he  met 
with  the  oreatest  injuries.  The  rack  of  his  cross  could  make  him 
confess  n'o  anger  against  those  who  were  draining  him  of  his  life 
and  blood  :  all  he  did  was  to  pray  for  them.  Charity  was  so  dear 
to  him,  that  he  recommended  it  as  the  characteristic  by  which  all 
might  know  his  disciples,  if  they  loved  one  another,  But  alas !  by 
this  may  all  know  we  are  not  his  disciples,  because  we  hate  one 
another.  But  that  we  may  imitate  him  in  his  life,  we  must  run 
the  back-trade,  and  begin  with  his  death,  and  must  die  without 
him.  Love  is  a  death.  He  that  loves,  is  gone  and  lost  in  God, 
and  can  esteem  or  take  pleasure  in  nothing  besides  Him.  When 
the  bitter  cup  of  the  Father's  wrath  was  presented  to  our  Lord, 
one  drop  of  this  elixir  of  love  and  union  to  the  Father's  will,  sweet- 
ened it  so,  that  he  drank  it  over  without  more  complaining.  This 
death  of  Jesus  mystically  acted  in  us,  must  strike  down  all  things 
else,  arid  he  must  become  our  all.  Oh,  that  we  would  resolve  to 
live  to  Him  that  died,  and  to  be  only  His,  and  humbly  to  follow 
the  crucified  Jesus  !  All  else  will  be  quickly  gone.  How  soon 
will  the  shadows  that  now  amuse  us,  and  please  our  eyes,  fly  away  \ 

My  Son,  give  me  thy  Heart, 

He  accounts  not  nor  accepts  of  anything  we  can  offer  Him,  if 
we  give  not  the  heart  with  it ;  and  He  will  have  none  of  tha.t 


SELECTIONS    FROM    SERMONS.  437 

neither,  unless  He  have  it  all.  And  it  is  a  poor  all,  when  we 
have  given  it,  for  the  great  God  to  accept  of.  If  one  of  us  had 
the  affection  of  a  hundred,  yea,  of  all  the  men  in  the  world,  yet 
could  he  not  love  God  in  a  measure  answerable  to  His  full  worth 
and  goodness.  All  the  glorified  spirits,  angels,  and  men,  that 
are  or  shall  be,  in  their  perfections,  loving  Him  with  the  utmost 
extent  of  their  souls,  do  not  altogether  make  up  so  much  love  as 
He  deserves.  Yet  He  is  pleased  to  require  our  heart,  and  the 
love  we  have  to  bestow  on  Him  ;  and  though  it  is  infinitely  due 
of  debt,  yet  He  will  take  it  as  a  gift :  My  son  give  me  thy  heart. 
Prov.  xxiii.  26. 

Therefore,  the  soul  that  begins  to  offer  itself  to  Him,  although 
overwhelmed  with  the  sense  of  its  own  unworthiness  and  the 
meanness  of  its  love,  yet  may  say,  Lord,  I  am  ashamed  of  this 
gift  I  bring  Thee,  yet,  because  Thou  callest  for  it,  such  as  it  is, 
here  it  is ;  the  heart  and  all  the  love  I  have,  I  offer  unto  Thee, 
and  had  I  ten  thousand  times  more,  it  should  all  be  Thine.  As 
much  as  I  can,  I  love  Thee,  and  I  desire  to  be  able  to  love  Thee 
more.  Although  I  am  unworthy  to  be  admitted  to  love,  yet,  thou 
art  most  worthy  to  be  loved  by  me,  and  besides,  Thou  dost  allow, 
yea,  commandest  me  to  love  Thee.  My  loving  of  Thee  adds 
nothing  to  Thee,  but  it  makes  me  happy  ;  and  though  it  be  true, 
the  love  and  the  heart  I  offer  Thee  is  infinitely  too  little  for  Thee, 
yet  there  is  nothing  besides  Thee,  enough  for  it. 

In  their  affliction  they  will  seek  me  early. 

It  had  been  early,  in  a  wiser  sense,  to  have  sought  to  Him  for 
a  reconcilement  before  the  affliction  ;  but  here  it  expresses  a  most 
diligent  seeking,  according  to  the  original  word  :  for  things  that 
men  are  earnest  upon,  they  will  be  early  stirring  to  set  about.  For 
besides  that  it  is  a  certain  prophecy  of  what  was  to  come  to  pass 
in  this  people,  it  hath  in  it  this  general  truth,  with  which  it  agrees; 
to  wit,  the  moral  fitness  of  great  affliction  to  work  this  diligent 
seeking  of  God,  before  neglected,  and  acknowledgment  of  sin  before 
unfelt ;  which  is  expressed  in  the  former  clause.  Together  with 
seeking  His  face,  there  must  be  the  sense  and  acknowledgment 
of  sin.  There  is  no  returning  to  Him,  but  from  it.  In  following 
sin,  we  depart  from  God,  and  by  forsaking  it,  we  return  to  Him. 
These  are  inseparable  ;  they  are  but  one  motion.  It  was  their 
sin  made  Him  leave  them,  and  go  to  His  place  ;  and  therefore  it 
were  in  vain  to  seek  Him,  retaining  it,  for  that  would  drive  Him 
further  from  them. 

Now  affliction  is  apt  to  bring  men  to  this  ;  such,  I  mean,  as  have 

any  knowledge  of  God.     Although  they  be  not  converted,  yet,  it 

works  them  to  a  temporary  fit  of  returning  and  seeking  God, 

such  as  they  are  capable  of.     And  those  make  up  the  greatest 

*37 


438  LEIGHTO]\A's    SELECT    WORKS. 

part  in  the  public  humblings  of  a  nation,  or  any  multitude  of  peo- 
ple, having  most  of  them  no  more  heat  of  devotion  and  desire  of 
God,  than  the  fit  of  present  affliction  works  ;  and  therefore,  when 
that  ceases,  they  have  done  likewise  with  their  repentance  and 
regard  of  God.  Being  stirred  only  by  that  outward  principle, 
they  act  no  longer  that  way,  than  while  they  are  acted  by  it.  Wa- 
ter will  be  very  hot,  yea,  boil  and  make  a  noise,  when  it  is  upon 
the  fire  ;  but  set  it  off,  and  it  returns  within  a  while,  to  its  natural 
coldness.  Thus  it  was  often  with  the  same  people,  See  Psalm 
Ixxviii.  And  there  are  still  daily  too  many  instances  of  it.  Yet 
the  Lord,  to  shew  how  much  regard  He  hath  to  repentance,  lets 
not  the  very  semblance  of  it  go  to  loss.  He  is  pleased,  for  the 
repressing  of  sin,  and  the  purging  of  His  Church  of  gross  and 
scandalous  profaneness,  to  make  use  of  public  afflictions  to  work 
in  many  even  this  kind  ol  repentance,  and  to  answer  this  repen- 
tance with  removal  of  the  affliction  that  wrought  it.  With  God's 
own  children,  this  method  holds  in  a  way  peculiar  to  them.  They 
may,  indeed,  as  well  as  others,  sometimes  stand  in  need  of  the  rod 
for  their  bettering,  and  it  may  work  it,  but  there  is  this  difference  ; 
their  grief  for  sin^  and  seeking  after  God,  do  not  wholly  depend 
on  the  lash  ;  they  are  constant  in  these  things,  as  having  a  living 
principle  within  them;  whence  they  shew  in  all  estates,  that  sin 
is  to  them  the  greatest  grief,  and  the  favor  of  God  the  greatest 
good. 

The  Hiding  of  God's  Face. 

It  is  true,  that  the  outward  distresses  of  the  Church  and  people 
of  God  are  sometimes  expressed  by  the  hiding  of  His  face  from 
them,  and  so  it  is  a  part  of  what  he  means  here  ;  but  it  is  not  all 
the  sense  of  it  any  where,  but  it  is  a  word  of  their  affliction,  car- 
rying a  reflection  upon  their  sin  that  provoked  the  Lord  to  afflict 
them,  and  so,  implies  His  just  anger  kindled  by  these  provoca- 
tions. And  it  hath  usually  the  ingredients  of  spiritual  judgments 
under  it,  either  the  depriving  them  of  God's  ordinances  in  their 
use,  or  of  the  power  and  efficacy  of  them,  (as  was  at  this  time, 
we  see,  the  Prophet's  complaint,)  and  possibly,  a  great  measure 
of  that  heavy  judgment  upon  the  people,  of  blindness  of  mind  and 
hardness  of  heart,  a  stupid  senselessness  under  their  calamities, 
which  is  one  of  the  most  certain  and  the  saddest  signs  of  their 
continuance.  And  this  is  the  Prophet's  meaning  in  this  place. 
For  without  these,  or  something  like  them,  a  church  may  be  in 
real  affliction,  and  yet,  not  under  the  eclipse  of  God's  face  for  all 
that.  Yea,  possibly  it  may  shine  clearer  on  the  Church  in  a  time 
of  outward  trouble,  than  in  the  midst  of  peaceable  and  prosperous 
days  :  as  the  moon,  when  it  is  dark  towards  the  earth,  then  the 
half  that  is  towards  heaven  is  all  luminous,  and,  on  the  contrary, 


SELECTIONS    FROM    SERMONS,  439 

when  it  is  the  full  to  our  view,  it  is  dark  heavenward.  We  see  it 
in  the  common  instance  of  the  primitive  times,  how  the  gold 
shined  in  the  furnace,  how  holiness  and  purity  of  religion  flour- 
ished and  spread  in  the  midst  of  persecutions,  and  zeal  for  God 
burnt  brighter  than  the  fires  that  were  kindled  against  it,  and 
triumphed  over  them  ;  and  soon  after  they  were  put  out,  how  it 
began  to  cool  and  abate,  and  the  purity  of  religion  insensibly  died 
into  numbers  of  superstitious  and  gaudy  devices;  and  the  Church 
grew  downwards,  outwardly  more  pompous,  but  lost  as  much  for 
that  of  integrity  of  doctrine  and  worship.  And  therefore,  in  the 
twelfth  chapter  of  Revelations,  there  is  a  woman  clothed  with  the 
sun,  ana  the  moon  under  her  feet,  as  full  of  heavenly  ornaments  as 
she  is  destitute  of,  and  withal  despises,  those  of  the  earth.  And 
look,  again,  to  the  eighteenth  chapter,  and  see  a  woman  clothed 
in  purple,  and  decked  with  gold  and  precious  stones,  and  a  golden 
cup  in  her  hand,  but  herself,  under  all  these  dressings,  a  harlot, 
and  her  golden  cup  full  of  abominable  filthiness.  So,  then,  doubt- 
less, the  hiding  of  God's  face  from  His  Church,  is  something  be- 
yond her  outward  lowness  and  affliction,  and  greater  and  heavier 
than  that ;  the  withdrawing  of  His  presence,  and  His  not  appear- 
ing for  their  deliverance  out  of  trouble,  and  their  spiritual  comfort 
and  benefit  under  it. 

1st.  Now,  as  that  is  put  for  the  top  of  all  distresses,  we  should 
esteem  it  so.  But  in  reference  to  ourselves,  and  to  the  Church 
of  God,  T  am  afraid  a  great  part  of  us  do  not  know  what  it  is  to 
have  this  light.  If  we  did,  there  needed  no  more  urging  it :  itself 
would  persuade  us  enough  to  prize  it,  and  to  fear  the  loss  of  it. 
The  soul  that  knows  the  sweetness  of  His  presence  and  His  face 
shining  on  it,  will  account  no  place  nor  condition  hard,  providing 
it  may  be  refreshed  with  that :  as  the  saints  have  been  in  caves 
and  dungeons  enjoying  more  of  that  light  in  those  times,  when 
other  comforts  have  been  abridged.  Then  they  have  had  a  beam 
from  Heaven  into  their  souls  in  their  darkest  dungeon,  far  more 
worth  than  the  light  of  the  sun  and  all  the  advantages  the  world 
can  afford.  That  Rabbin  who  lived  twelve  years  in  a  dungeon 
in  Francis's  time,  called  a  book  he  wrote,  The  Polar  Splendor ; 
implying  that  he  had  then  seen  most  intellectual  light  when  he 
had  seen  least  sensible  light.  And  thus  it  is  with  many  Chris- 
tians, in  the  darkness  of  distress  ;  if  they  seek  after  this  light, 
they  may  blame  themselves  and  their  own  neglect  if  they  find  not 
somewhat  of  this  truth.  On  the  other  hand,  to  a  spiritual  mind, 
this  hiding  of  God's  face  will  damp  and  distress  the  pleasantest 
outward  condition  which  can  be  allotted  him.  It  was  in  the  midst 
of  David's  prosperity,  enough  to  unseason  all :  Thou  didst  hide 
Thy  face,  and  I  was  troubled.  Psal.  xxx.  7. 

Now.  if  we  would  have  the  Lord,  to  whom  believing  souls  are 
married  in  truth  and  righteousness,  to  look  pleasantly  on  us,  our 


440  LEIGHTON'S  SELECT  WORKS. 


great  ambition  should  be,  to  walk  in  all  well  pleasing  unto  Him, 
and  to  seek  of  Himself  those  ornaments  and  that  spiritual  beauty 
which  may  make  us  lovely  in  his  eyes  ;  as  a  faithful  wife  decked 
herself  only  for  her  husband.  For  all  these  inferior  things  are 
but  figures  of  that  mysterious  life  of  grace  which  the  sou!  hath 
from  God,  and  by  which  it  lives  in  Him.  There  are  some  singu- 
lar largesses  and  outlets  of  spiritual  joy  which  God  gives  not  to 
every  Christian,  nor  to  any  at  all  times.  These  we  speak  not  of. 
But  if  we  would  enjoy  more  abiding  influences  of  His  love,  and 
find  Kim  accepting  of  our  services  at  our  hands,  and  measuring 
His  graces  to  us,  coming  to  us,  and  giving  us  access  to  come  to 
Him,  putting  a  life  and  blessing  into  His  ordinances,  though  with 
different  degrees  at  divers  times  :  then  our  care  should  be,  to 
entertain  this  friendship  and  correspondence  diligently,  to  watch 
over  our  hearts  and  ways,  that  we  may  admit  of  nothing  that  may 
disturb  or  interrupt  it,  and  to  be  jealous  of  the  least  abatement  ; 
to  search  and  find  out  the  cause  of  it  without  delay.  And  if  we 
do  thus,  we  shall  undoubtedly  find  the  Lord  willing  to  converse 
and  dwell  with  us ;  and  though  He  give  us  lower  measures  of 
comfort  and  graces  than  others  get,  they  shall  be  so  much  as  will 
enable  us  to  go  on  in  our  journey.  Above  all,  study  humility. 
The  High  Lord  loves  to  give  Himself  and  His  society  most  to 
the  lowly  heart.  Trust  not  at  all  to  thyself,  nor  to  anything  below 
Him.  Lay  all  thy  confidence  upon  His  power  and  goodness.  Ye 
see  here,  that  it  was  the  multitude  of  sins  that  eclipsed  His  face 
from  His  own  people,  the  house  of  Jacob;  as  He  tells  them  by 
this  Prophet,  chap.  lix.  1.  It  was  particularly  their  distrust  of 
God,  and  running  to  other  helps  beside  Him.  Ever,  the  more  he 
is  in  thy  esteem,  the  more  thou  shalt  have  of  Him ;  and  the  more 
thcu  believest  His  all-sufficiency,  the  more  thou  shalt  find  it  and 
know  it  in  thine  own  experience.  Yea,  it  may  be  that  when  His 
face  is  hid  from  the  Church,  in  respect  of  public  distress  and 
desertion,  yet,  it  may  even  then  shine  bright  upon  a  soul  that 
secretly  cleaveth  to  Him  and  delights  in  Him.  So  here,  the 
Prophet  says  not  that  He  hides  His  face  from  me,  but,  from  the 
House  of  Jacob. 

***** 

The  two  wheels  of  the  soul  are,  desire  and  hope.  Difficulty 
sets  an  edge  upon  desire  ;  and  the  appearance  of  obtaining  up- 
holds hope.  And  both  these  are  in  the  words  the  prophet  here 
uses  for  his  waiting  and  expecting;  for  they  import  an  earnest 
desire,  and  yet  a  patient  attending  upon  the  issue.  Look  to  that 
of  David,  Psal.  cxxx.  6  :  /  wait  for  Thee,  more  than  they  that 
wait  for  the  morni?tg, — that  watch  until  the  morning,  as  some 
render  it ;  in  the  cold  night  that  watch.  The  thing  the  pilot 
waits  for,  is  not  a  private  good  to  himself,  for  that  could  not  stand 
a  counterbalance  to  the  evil  he  is  sensible  of.  The  Lord's  hiding 


SELECTIONS    FROM    SERMONS.  441 

His  face  from  the  house  of  Jacob,  was  that  which  troubled  him, 
and  his  waiting  was  answerable,  for  the  return  of  that  light  lo  the 
house  of  Jacob.  Grieved  that  the  Lord  should  absent  Himself 
from  His  peop'.e,  he  looks  back  upon  God's  frequent  appearings 
and  shewing  of  His  face  to  Jacob,  by  such  visions  as  gave  lustre 
and  glory  to  the  place.  See  Hosea  xii.  9.  We  found  Him  in 
Bethel,  there  He  spake  with  us, — even  us  who  have  interest  in  these 
gracious  appearances.  And  there  it  is  urged  for  a  ground  of 
hope  and  waiting  and  calling  on  God.  Now,  for  the  face  of  God 
to  be  hid  from  those  who  were  the  posterity  of  Jacob  and  God's 
own  peculiar  people,  was  a  sad  thought  to  the  prophet,  who  stays 
himself  with  this,  that  the  Lord  God  had  made  known  to  him  His 
purpose  of  returning  and  restoring  the  house  of  Jacob,  and  upon 
this  he  resolves  to  believe,  and  to  rely  upon  God's  word  for  it :  / 
will  wait. 

Hoping,  waiting,  and  believing,  are  taken  indifferently  in  the 
Scriptures,  and  all  the  difference  is  only  in  relation  to  time.  Faith 
believes  the  present  word,  and  hope  looks  out  for  the  after-accom- 
plishment ;  and  the  patient  waiting  for  it,  results  from  both.  So 
they  are  but  the  actings  of  the  same  faith  in  a  different  notion, 
and  they  are  indeed  the  test  of  faith.  Our  hearts  are  naturally  of 
another  temper  than  to  take  the  Lord's  word  and  repose  upon  it, 
and,  when  it  is  deferred,  yea,  and  cross  appearances  come  ia 
betwixt,  yet,  still  firmly  to  believe  and  patiently  to  wait  for  the 
accomplishment.  We  are  of  a  childish  humor.  That  which  we 
laugh  at  in  children,  in  little  things,  such  as  their  minds  are  set 
on,  we  may  be  sorry  for  in  ourselves  as  a  greater  folly,  being  in 
greater  affairs.  We  are  all  in  haste,  and  would  have  things  come 
as  fast  as  our  fancying;  and  upon  the  delay  of  these  mercies  we 
look  for,  are  almost  ready  to  give  over.  That  which  brake  forth 
from  that  wicked  king's  mouth,  the  seed  of  it  is  in  all  our  hearts, 
when  things  appear  worse  and  worse  :  This  evil  is  from  the  Lord; 
lohy  should  I  wait  for  him  any  longer?  2  Kings  vi.  23.  It  is 
strange,  in  court  suits  and  other  business  of  a  like  nature,  how 
long  a  man  will  wait  upon  another,  and  think  all  is  well  if  he 
speed  at  last ;  and  yet,  how  briskly  we  deal  with  God  if  He  an- 
swers not  at  the  first ! 

But  faith  teaches  us  (so  to  speak)  spiritual  civility,  good  man- 
ners towards  God  ;  it  lets  the  soul  see  His  greatness,  and  goodness, 
and  truth,  and  persuades  us  to  wait  on  him,  and  not  to  weary  in 
waiting;  to  wait  patiently,  as  it  is  Psal.  xl.  1.  Faith  composes 
the  mind,  cures  that  light,  fickle  hastiness  which  is  naturally  in 
us.  He  that  believeth  shall  not  make  haste,  says  the  same  Prophet, 
Isa.  xxviii.  16.  And  is  it  not  good  reason  that  we  wait  for  Him  ? 
Is  He  not  wise  enough  to  choose  the  fittest  times  for  His  own 
purposes  1  Well  may  we  wait  till  He  be  gracious  to  us,  for  He 
waits  to  be  gracious  to  us.  Isa,  xxx.  18,  He  is  not  slack,  but 


442  LEIGHTON'S  SELECT  WORKS. 

is  staying  only  for  the  due  season;  His  love  is  waiting  for  the 
time  that  His  wisdom  hath  appointed.  And,  to  express  His  affec- 
tion in  our  terms,  He  is  longing  for  that  time,  as  well  as  we  are. 
For  the  same  word  is  there  used  for  His  waiting,  that  both  here 
and  in  that  verse  is  used  for  ours,  and  it  signifies  an  earnest  wait' 
ing  or  breathing  for  that  thing  we  wait  for  ;  and,  therefore,  since 
He  waits  and  longs,  our  waiting  is  in  a  happy  conformity  to  Him. 
And  thus,  with  good  reason  it  is  concluded,  They  are  blessed  that 
wait  for  him.  Thus  there  is  a  word  very  answerable,  Hab.  ii.  3  : 
The  vision  is  for  an  appointed  time, — we  read,  At  the  end  it  shall 
speak,  but  it  may  be  rendered, — It  breatheth  toioards  the  end; 
runs,  as  it  were,  so  fast  that  it  panteth.  The  same  word  is  used, 
Cant,  ii.,  for  the  rising  of  the  morning. 

By  fretting  impatience,  there  is  nothing  gained  but  needless 
desire.  It  advances  not  our  business,  but  perplexes  us  to  no  pur- 
pose. And,  on  the  other  hand,  patient  waiting  loses  not  a  mo- 
ment, but  attains  its  end  in  the  very  due  time  determined  ;  and 
hath  this  advantage  in  the  mean  time,  that  it  puts  the  nwrid  into 
a  temper  of  peace  arid  contentedness,  which  a  man  may  act  and 
profess  to  others,  but  cannot  truly  have  within  himself  without  faith. 
Isa.  xxvi.  3  :  Thou  wilt  keep  him  in  perfect  peace,  whose  mind  is 
stayed  on  Thee,  because  he  trusteth  in  Thee.  This  waiting  is 
always  answered  ;  never  marked  with  disappointment,  as  is  the 
ordinary  custom  of  other  hopes.  Therefore,  that  which  the 
Prophet  hath,  He  that  believeth  shall  not  make  haste,  the  Apostle 
Peter  renders,  shall  not  be  ashamed,  I  Pet.  ii.  6.  Though  he 
hasten  not,  but  wait,  and  wait  long,  yet,  his  waiting  shall  not 
shame  him  ;  none  shall  have  matter  to  laugh  at  him  for  it,  for  his 
waiting  shall  be  repaid  with  success,  his  hope  shall  be  accom- 
plished. Whereas,  any  other  expectations  make  men  ridiculous, 
and  expose  them  to  scorn,  in  that  they  look  often  for  most  con- 
tentment in  those  things  that  deceive  them.  The  brooks  that 
grow  dry  in  summer,  are  an  emblem  of  worldly  hopes.  Thus, 
Job.  vi.  19  :  The  troops  of  Tema  looked,  the  companies  of  Sheba 
waited  for  them.  They  were  confounded  because  they  had  hoped; 
they  came  thither  and  were  ashamed.  But  this  waiting  on  the 
Lord,  never  yet  deluded  any.  /  waited  patiently  for  the  Lord, 
says  the  Psalmist,  and  He  inclined  to  me,  and  heard  my  cry.  Psal. 
xl.  1.  Then  he  makes  his  experience  a  common  good  ;  draws  it 
to  a  general  conclusion,  v.  4  :  Blessed  is  the  man  that  makcth  the 
Lord  his  trust. 

The  Fear  of  Death. 

It  is  appointed  unto  all  men  once  to  die,  and  after  that  to  come, 
to  judgment,  saith  the  author  of  the  Epistle  to  the  Hebrews.  Two 
sad  necessities  to  sinful  man.  This  last,  nature's  light  discovers 


SELECTIONS  FROM  SERMONS.  443 

not ;  but  the  other,  though  it  be  seldom  deep  in  our  thoughts,  is 
almost  always  before  our  eyes ;  and  though  few  seriously  remem- 
ber it,  yet  none  can  be  ignorant  of  it.  Against  this  known  and 
universal  evil,  the  chief  of  heathen  moralists,  the  stoics,  have  much 
endeavored  to  arm  themselves.  And  others  have  bent  the  strength 
of  their  wits  to  master  the  fear  of  death,  and  have  made  themselves, 
and  some  of  their  hearers,  conquerors  in  imagination:  but  when 
the  king  of  terrors  really  appeared,  he  dashed  their  stout  resolu- 
tions, and  turned  all  their  big  words  and  looks  into  appalment. 

And  the  truth  is,  there  are  no  reasonings  in  the  world  able  to 
argue  a  man  into  a  willingness  to  part  with  a  present  being,  with- 
out some  hopes,  at  least,  of  one  more  happy  ;  nor  will  any  content- 
edly dislodge,  though  they  dwell  never  so  meanly,  except  upon 
terms  of  changing  for  the  better. 

The  Christian,  then,  (not  the  nominal  Christian,  but  he  who  is 
truly  such,)  is  the  only  man  that  can  look  death  immediately  in 
the  face  ;  for  he  knows  assuredly  that  he  shall  remove  to  a  house 
not  made  with  hands,  eternal  in  the  heavens. 

Duties  of  Ministers. 

1.  Piety.     2.  Prudence.     3.  Fidelity.     4.  Magnanimity. 

Piety,  in  two  steps  or  degrees  :  first,  to  look  they  be  friends 
with  God  ;  secondly,  to  labor  to  be  inward  with  Him. 

[1.]  They  are  to  look  that  they  be  friends  with  God.  For  it 
no  way  suits  that  they  be  ambassadors  for  reconciliation,  who  are 
not  themselves  reconciled  ;  it  is  certain,  such  will  move  both 
coldly  and  successlessly  in  the  work.  What  He  can  do  extraor- 
dinarily who  doth  always  what  He  wills  in  heaven  and  earth,  we 
question  not.  He  can  convey  grace  by  those  to  w.hom  He  gives 
none.  He  can  cause  them  to  carry  this  treasure,  and  have  no 
share  in  it ;  carry  the  letter  and  not  know  what  is  in  it ;  and 
make  them,  so  to  speak,  equivocal  causes  of  conversion. 

But,  usually,  He  converts  those  whom  He  makes  the  happy 
strengthmcrs  of  their  brethren^  Luke  xxii.  32.  We  think,  that 
they  who  savingly  know  not  Christ,  should  not  be  fit  to  make 
other  men  acquainted  with  him.  He  who  can  tell  men  what  God 
has  done  for  his  soul,  is  the  likeliest  to  bring  their  souls  to  God. 
Hardly  can  he  speak  to  the  heart,  who  speaks  not  from  it.  Si  vis 
me  fare,  &c.  Before  the  cock  crows  to  others,  he  claps  his 
wings,  and  rouses  up  himself.  How  can  a  frozen-hearted  crea- 
ture warm  his  hearers'  hearts,  and  enkindle  them  with  the  love  of 
God  ?  But  he  whom  the  love  of  Christ  constrains,  his  lively  re- 
commendations of  Christ,  and  speeches  of  love,  shall  sweetly 
constrain  others  to  love  him.  Above  all  loves,  it  is  most  true  of 
this,  that  none  can  speak  sensibly  of  it,  but  they  that  have  felt  it. 
Our  most  requisite  pulpit-orators,  yea,  speak  they  with  the  tongues 


444  LEIGHTON'S  SELECT  WORKS. 

of  men  and  angels,  without  the  experience  of  this  love,  are  no  fit 
ambassadors  for  Christ,  for  his  embassy  is  a  love-treaty.  Such 
men  are  but  sounding  brass,  and  tinkling  cymbals.  The  sublim- 
est  and  best  contrived  of  their  discourses,  glow-worm  like,  or  as 
those  foolish  fires,  may  have  some  light  with  them,  heat  they  have 
none.  When  a  man  speaks  of  reconciliation  and  happiness,  as  if 
he  had  some  interest  therein  himself,  when  his  words  are  anima- 
ted with  affection,  as  he  is*  like  to  beget  some  affection  where 
there  is  none,  so,  a  pious  hearer  that  is  already  gained  to  Christ, 
finds  the  embassy  drawing  him  effectually  nearer  Heaven  :  blow- 
ing that  Divine  fire  that  is  within  him,  and  causing  it  to  mount 
upwards.  As  in  water,  face  ansivcreth  to  face,  so  doth  the  heart 
of  man  to  man,  saith  the  wise  man,  Prov.  xxvii.  19.  There  is  a 
certain  peculiar  sympathy  and  sweet  correspondence  betwixt  souls 
that  lodge  the  same  spirit.  Those  that  are  united  to  the  same 
Head,  Christ,  by  reconciliation,  find  their  hearts  agreed,  and  they 
relish  the  discourses  one  of  another.  Thus  important  is  it  every 
way,  both  for  the  begetting  and  for  the  strengthening  of  grace, 
that  the  ambassador  thereof  be  a  reconciled  person. 

[2.]  As  he  must  look  that*  he  be  friends  with  God,  so,  second- 
ly, he  must  labor  also  to  be  inward  with  God.  For  though  the 
embassy  be  the  same,  in  great  part,  in  the  mouths  of  all  God's 
ambassadors,  yet,  there  is  a  world  of  mysterious  particulars  con- 
tained in  it,  and  they  meet  with  many  intricate  pieces  in  their  par- 
ticular treaties  with  men's  consciences.  And  in  these,  know 
they  the  will  of  the  king,  their  master,  more  or  less  clearly,  ac- 
cording as  they  are  more  or  less  intimate  with  Him.  How  knew 
divine  Moses  so  much  of  the  Lord's  will,  but  by  much  converse 
with  Him  1 

These  ambassadors,  to  the  end  that  they  may  do  so,  must  labor 
for  integrity.  His  secret  is  with  the  righteous.  For  humility. 
He  is  familiar  indeed  with  the  lowly ;  He  takes  up  house  with 
them  :  With  such  a  one  will  I  dwell,  saith  the  Lord.  God's 
choice  acquaintance  are  humble  men.  For  the  spirit  of  meek- 
ness. He  whom  we  named  was  eminent  in  this,  and  so,  in  fa- 
miliarity with  God.  Christ  singularly  loves  the  meek  and  lowly, 
they  are  so  like  himself.  One  thing  they  must  mainly  take  heed 
of,  if  they  aspire  to  a  holy  familiarity  with  God  ;  earthly-minded- 
ness.  If  no  servant  of  the  god  of  mammon  can  serve  this  God 
in  point  of  common  service,  how  much  less  can  he  be  fit  for  an 
eminent  employment,  as  an  embassy,  and  enjoy  the  intimacy  re- 
quisite for  that  employment  1  These  messengers  should  come 
near  the  life  of  angels,  always  beholding  the  face  of  the  Father 
of  lights.  But  if  their  affections  be  engaged  to  the  world,  their 
faces  will  still  be  that  way.  Fly  high  they  may,  sometimes,  in 
some  speculations  of  their  own  ;  but,  like  the  eagle,  for  all  their 
soaring,  their  eye  will  still  be  upon  some  prey,  some  carrion  here 


SELECTIONS    FROM    SERMONS.  445 

below.  Upright,  meek,  humble,  and  heavenly  minds,  then,  must 
the  ambassadors  of  this  great  King  have,  and  so  obtain  His  inti- 
macy, mounting  upon  those  wings  of  prayer  and  meditation,  and 
having  the  eye  of  faith  upwards.  Thus  shall  they  learn  more  of 
His  choice  mysteries  in  one  hour,  than  by  many  days  poring  upon 
casuists  and  schoolmen,  and  such  like.  This  ought  to  be  done,  I 
confess  ;  but  above  all,  the  other  must  not  be  omitted.  Their 
chief  study  should  be,  that  of  their  commission,  the  holy  Scrip- 
tures. The  way  to  speak  skilfully  from  God,  is  often  to  hear  Him 
speak.  Tke  Lord  God  hath  given  me  the  tongue  of  the  learned, 
saith  the  evangelic  prophet,  (chiefly  intending  Christ,)  to  speak  a 
word  in  season  to  the  weary.  Ay,  that  is  the  learnedest  tongue 
when  all  is  done.  But  how  ? — He  icakencth  me  morning  by  morn- 
ing;  he  wakcneth  mine  ear  to  hear  as  the  learned.  Isa.  1.  4. 

Thus  we  see  how  these  ambassadors  have  need  to  be  friends, 
and  intimate  friends  with  their  Lord.  For  if  they  be  much  with 
God  in  the  mount,  their  returns  to  men  will  be  with  brightness  in 
their  faces,  and  the  law  in  their  hand ;  their  lives  and  their  doc- 
trines shall  be  heavenly. 

2.  T-he  second  requisite  of  these  ambassadors  is,  Prudence,  or 
dexterity  to  manage  their  Master's  business.  Wise  princes  and 
states,  in  choosing  their  ambassadors,  above  all  other  kinds  of 
learning,  have  respect  to  practical  abilities ;  and  they  that  can 
best  read  the  several  geniuses  and  dispositions  of  several  nations 
and  particular  men,  and  accordingly  know  how  to  treat  with  every 
one  according  to  their  temper,  to  speak  to  them  in  their  own  lan- 
guage, are  judged  the  fittest  men  for  that  employment.  Great  is 
the  diversity  of  humors  among  men  :  some  are  timorous,  some 
rash,  seme  avaricious,  some  ambitious,  some  slow  and  leaden, 
others  precipitant  and  mercurial,  and  many  other  varieties.  Now, 
to  know  how  to  deal  with  each  of  these  in  their  own  kind,  for  the 
advancement  of  his  master's  business,  is  a  special  discretion  in 
an  ambassador.  And  those  ambassadors  we  speak  of,  had  as 
much  need  of  it  as  any  :  they  have  men  of  all,  both  outward  and 
inward  differences,  to  deal  with,  and  the  same  men  so  different 
from  themselves  at  divers  times,  that  they  are  hardly  the  same; 
some  ignorant,  others  learned,  some  weak,  others  strong,  some 
secure  with  false  presumptions,  others  tormented  with  false  fears. 
And  much  prudent  consideration  of  those  differences,  and  accom- 
modating themselves  thereunto  in  the  matter  and  manner  of  their 
discourses,  is  very  expedient  in  their  treaties.  Of  some  have 
compassion,  plucking  them  out  •  of  the  fire,  making  a  difference. 
Jude  xxii.  What  other  is  St.  Paul's  becoming  all  things  to  all 
men,  that  he  might  win  some  ?  1  Cor.  ix.  22.  And  this  policy  is 
far  different  from  temporising,  and  compliance  with  evil,  which  in 
no  case  can  be  tolerated  in  these  ambassadors,  for  that  is  disad- 
vantageous to  their  business  :  it  may  be  the  way  of  their  own  pro- 


446  LEIGHTON'S  SELECT  WORKS. 

motion,  but  it  is  not  the  way  to  advance  their  Master's  kingdom, 
which   end  should   be  the  square  of  all  their  contrivances,  and 
with  it  nothing  will  suit  but  what  is  upright.     A  kind  of  guile 
they  may  use,  but  it  must  carry  their  King's  impress  ;  it  must  be 
a  holy  guile  ;  and  such,  the  ministers  of  the  Gospel  not  only  may, 
but  ought  to  study.     Fishers  of  men  they  are,  and  why  may  they 
not  use  certain  baits,  and  diversity  of  them  1     But  as  their  catch- 
ing is  not  destructive,  but  saving,  so  must  all  their  baits  be. 
They  must  quarter  dove-like  simplicity  and  serpentine  wisdom 
together,  as  he  commanded  them,  who  sent  them  on  this  embassy. 
3.  Their  third  duty  is  Fidelity;  and  that  both  in  the  matter  of 
their  embassy,  and  in  the  manner  of  delivering  it.     In  the  mat- 
ter they  must  look  to  their  commission,  and  declare   the   whole 
counsel  of  God,  not  adding  nor  abating  anything.    We  know  how 
heinously  kings  take  the  presumption  of  their  ambassadors  in  this 
kind ;  though  reason  be  pretended,  and  perhaps  justly,  yet,  even 
they  account  obedience  better  than  sacrifice  :  yea,  some  of  them 
have  been  so  precise   and  tender  of  their  prerogative,  that  they 
have  preferred  a  damageable  affront  to  their  commands,  before  a 
profitable  breach  of  them.     And  above  all  kings,  this  King  who 
is  above  them  all,  hath    good  reason  to  be  punctual  in  this ;  for 
princes  instructions  may  be  imperfect,  and  as  things  may  fall  out, 
prejudicial  to  their  purpose,  but  His  are  most  complete,  and  al- 
ways so  suitable  to  His  end,  that  they  cannot  be  bettered.     The 
matter,  then,  of  this  embassy  is  unalterable  :  in  that,  these  am- 
bassadors must  be  faithful.     Faithful,  also,  in   the  manner  of  de- 
livering it;  with  singleness  and  diligence.     [1.]  With  singleness, 
free  from  by-respects,  not  seeking  their  own  honor  or  advantage, 
but  their  Master's  ;  abasing  themselves  where   need   is,  that  he 
may  be  magnified;  never  hazarding  the  least  part  of  His  rights 
for  the  greatest  benefit  that  could   accrue  to  themselves.     The 
treachery  of  an  ambassador  is  of  all  the  most  intolerable  ; — to  de- 
ceive under  trust.     If  any  who  bear  the  name  of  God's  legates, 
think  to  deceive  Him,  they  deceive  themselves  ;  He  cannot  be 
mocked.     They  must  all   appear   before  His  judgment  seat,  and 
be  unveiled  before  men  and  angels.     Knowing,  therefore,  the  ter- 
rors of  the  Lord,  let  them  go  about  His  work   with  candor  and 
singleness  of  heart.     And   [2.]   with  diligence.     He  that  is  dili- 
gent in  his  work,  shall  stand  before  princes,  saith  the  wise  prince. 
Prov.  xxii.  29.     The  great  Prince  of  Peace  shall  admit  those  to 
stand  eminently  before  him,  who  are  diligent  in  his  embassy  of 
peace.     Such  are  they  who  make  it  their  meat  and  their  drink,  as 
Christ  himself  did,  who  accept  all  occasions,  yea,  seek  and  make 
occasions,  to  treat  with  men  for  God.     That  oracle-like  preach- 
ing of  one  sermon  or  two  in  a  year,  is  far   from  this  sedulity  and 
instancy  in  treating,  which  are  requisite  in  God's  ambassadors. 
The  prince  of  darkness  hath  more  industrious  agents  than  so  : 


SELECTIONS    FROM    SERMONS.  447 

they  compass  sea  and  land  to  make  a  proselyte ;  they  hold  to  it, 
and  are  content  to  lose  many  a  labor,  that  some  one  may  prosper. 

And  this  may  meet  with  the  discontent  that  some  ministers 
take  at  their  great  pains  and  little  success.  We  see,  Satan's 
ministers  can  comport  with  this.  Since  it  is  no  just  exception 
against  God's  work,  still  be  in  thy  business,  and  refer  the  issue  to 
thy  Master.  Wait  on  God,  and  do  good,  saith  the  royal  Psalmist. 
Psalm  xxxvii.  3.  Sow  thy  seed  in  the  morning,  and  in  the  even- 
ing withhold  not  thy  hand;  for  thou  knowest  not  which  will  pros- 
per, sdith  the  wise  son.  Eccl.  xi.  6.  As  the  moralist  speaks  of 
benefits,  a  man  must  lose  many  words  among  the  people,  that 
some  one  may  not  be  lost.  /  am  all  things  to  all,  saith  our  Apos- 
tle, that  I  may  gain  some.  1  Cor.  ix.  20.  And  though  in  contin- 
uing diligent,  thy  diligence  should  still  continue  fruitless  to  oth- 
ers, to  thee  it  shall  not  be  so.  Thy  God  is  a  discreet  Lord  :  as 
He  hath  not  put  events  into  thy  hand,  He  will  not  exact  them  at 
thy  hands.  Thou  art  to  be  accountable  for  planting  and  watering, 
but  not  for  the  increase.  Be  not  wanting  in  thy  task,  and  thou 
shalt  not  want  thy  recompense.  Shouldest  thou  be  forced  to  say 
with  the  Prophet,  /  have  labored  in  vain,  and  spent  my  strength, 
for  nought,  in  regard  of  success,  yet,  if  thou  hast  labored,  so  la- 
bored as  to  spend  thy  strength  in  that  service,  thou  must  add  with 
him,  Yet  surely  my  judgment  is  with  the  Lord,  and  my  work  with 
my  God.  Isa.  xlix.  4. 

4.  The  last  duty  recommendable  to  these  ambassadors,  is  Mag- 
nanimity, which  is  no  less  needful  than  the  preceding.  Many  a 
difficulty  and  discouragement  is  to  be  encountered  in  this  service, 
and,  which  is  worse,  some  temptations  of  prosperity  and  advance- 
ment. If  you  persist  to  plead  freely  for  your  Master,  you  shall  be 
the  very  mark  of  the  world's  enmity.  What  mischief  is  there, 
that  Christ  hath  not  foretold  his  disciples  to  expect  at  their  hands? 
For  Christ  circumvents  no  man  to  his  service;  he  tells  them  what 
they  shall  meet  with :  They  shall  prosecute  you  through  their 
courts,  ecclesiastical  and  civil ;  deliver  you  up  to  councils,  and 
scourge  you  in  their  synagogues,  and  accuse  before  governors  and 
kings  ;  (Matt.  x.  17.)  yea,  they  shall  think  they  do  God  good  ser- 
vice when  they  kill  you.  His  own  ambassadors.  Many  mountains 
are  to  be  climbed  in  going  this  embassy,  and  the  rage  of  many  a 
tempest  to  be  endured,  His  animis  opus  est,  et  ptctore  Jirmo. 
Courage,  then,  ambassadors  of  the  Most  High!  See  if  you  can 
rise  above  the  world,  and  tread  upon  her  frownings  with  the  one 
foot,  and  her  deceitful  smilings  with  the  other.  Slight  her  prof- 
fers, and  contemn  likewise  her  contempts.  There  is  honor  enough 
in  the  employment,  to  cause  you  to  answer  all  oppositions  with 
disdain.  Let  it  be  as  impossible  to  turn  you  aside  from  your  in- 
tegrity, as  the  sun  from  its  course.  For  that  message  which  you 
carry,  shall  be  glorious  in  the  end  :  it  shall  conquer  all  opposite 


448  LEIGH-TON'S  SELECT  WORKS. 

powers.  When  you  seem  exposed  in  your  voyage  to  the  fury  of 
winds  and  waves,  remember  what  you  carry.  Ccesarem  vehis,  et 
fortunom  ejus,  as  he  said  ;  it  cannot  suffer  shipwreck.  Let  no 
sufferings  dismay  you.  For  a  generous  ambassador  will  always 
account  it  far  more  honorable  to  suffer  the  worst  things  for  doing 
the  best  service  he  can  to  his  master,  than  to  enjoy  the  world's 
best  rewards  for  the  least  point  of  disloyalty.  And  if  ever  Master 
was  worthy  the  suffering  for,  yours  is.  Happy  are  you  when  they 
persecute  you  for  his  sake,  as  himself  hath  told,  Matt.  v.  10.  There 
are  honorable  examples  to  look  back  to — 80  persecuted  they  the 
prophets ;  and  a  precious  recompense  to  look  forward  to — Great  is 
your  reward  in  heaven.  Our  blessed  Redeemer  refused  no  hard- 
ships for  the  working  out  of  this  peace,  which  is  your  embassy. 
He  knew  what  entertainment  did  abide  him  in  the  world,  what 
contempts  would  be  put  upon  him  by  mankind  which  he  came  to 
redeem  ;  he  knew  of  the  full  cup  of  his  Father's  wrath,  that  he 
was  to  drink  for  them  ;  yet,  resolution  arising  from  love,  climbed 
over  all  these  mountains,  and  happily  conquering  all  these  diffi- 
culties, attained  the  desired  end.  Worthy  ambassadors,  follow 
this  generous  Leader  in  promulgating  the  peace  he  hath  purchas- 
ed. Tread  his  steps  who  endured  the  cross  and  despised  the  shame, 
and  your  journey's  end  shall  be  suitable  to  his  who  is  set  down  at 
the  right  hand  of  the  Father.  Heb.  xii.  2.  Well  did  St.  Paul 
study  this  copy  when  he  said,  1  know  that  bonds  abide  me  every 
where;  but  I  care  for  none  of  these  things,  so  that  I  may  finish 
my  course  with  joy.  Acts  xx.  24.  The  looking  over  to  that  great 
end,  is  the  great  means  of  surmounting  the  hardest  things  that 
intervene.  The  eyeing  of  that  much,  will  make  an  undaunted 
ambassador.  And  that  this  lesson  of  courage  is  very  pertinent  for 
them,  will  appear  by  Christ's  own  urging  it  upon'the  first  legates 
he  sent  out,  when  he  dwelt  here  below :  Fear  not,  saith  he,  them 
that  can  kill  the  body,  Sfc.  Matt.  x.  28 ;  where,  methinks,  he 
propounds,  as  the  chief  incentive  of  courage  to  these  ambassadors, 
the  joint  consideration  of  those  to  whom  they  are  sent,  and  of  Him 
who  sends  them.  For,  seriously  considered,  it  must  needs  be 
found  most  incongruous,  that  ambassadors  of  God  should  be  afraid 
to  speak  to  men.  Fear  not  them  ;  the  utmost  they  can  do,  reach- 
eth  no  further  than  the  tabernacles  of  clay.  Nor  can  they  touch 
that  without  permission  :  not  a  hair  of  their  head  falls  without  no- 
tice of  their  Master.  But  suppose  the  highest,  let  them  kill  the 
body;  thither  goes  their  rage  and  no  further.  Bui  fear  Him  who 
can  kill  both  body  and  soul.  Fear  not,  but  fear.  As  this  fear 
hath  better  cause,  so  it  is  the  only  expelling  cause  of  the  other 
fear.  Nothing  begets  so  generous  and  undaunted  spirits  as  the 
fear  of  God  :  no  other  fear,  none  of  those  base  ones  that  torment 
worldly  men,  dare  claim  room  where  that  fear  lodgeth.  The  only 
cause  of  these  legates'  fears  is  the  inconsideration  of  their  Master, 


EXPOSITION    OF    THE    LORD'S    PRAYER.  449 

Would  they  remember  him  much,  it  would  ennoble  their  spirits 
to  encounter  the  hardest  evils  of  life,  and  death  itself,  courage- 
ously in  his  service.  Their  reward  is  preserved  for  them,  and 
they  for  it ;  yea,  it  alone  puts  them  into  full  possession.  For  their 
Master,  beyond  all  kings,  hath  this  privilege  :  he  can  not  only  re- 
store life  lost  in  his  service,  but,  for  a  life  subject  to  death,  yea,  a 
dying  life,  can  give  immortality,  and,  for  their  sufferings,  light  and 
momentary,  an  eternal  weight  of  glory.  Let  them  be  impoverish- 
ed in  his  service,  it  is  the  best  bargain  in  the  world  to  lose  all  for 
him.  Let  them  be  scourged  and  stigmatized  for  the  ignominy  of 
these  sufferings,  the  spirit  of  glory  shall  rest  upon  them.  If  that 
Persian  prince  could  so  prize  his  Zopyrus,  who  was  mangled  for 
his  service,  how  much  more  will  this  Lord  esteem  those  who  suf- 
fer so  for  him  !  He  is  the  tenderest  King  over  his  servants  in  the 
world.  Those  who  touch  them,  touch  the  apple  of  his  eye.  Let 
his  messengers,  then,  despise  the  worst  the  world  can  do  against 
them  ;  yea,  let  them  say  of  death,  as  he  said  of  it  to  his  adversa- 
ries, Anytus  and  Melitus,  Kill  me  they  may,  but  they  cannot  hurt 
me. 


SELECTIONS   FROM   THE    EXPOSITION   OF   THE 
LORD'S  PRAYER. 


Be  much  in  Prayer.  • 

If  you  would  be  rich  in  all  grace,  be  much  in  prayer.  Con- 
versing with  God  assimilates  the  soul  to  Him,  beautifies  it  with  the 
beams  of  His  holiness,  as  Moses's  face  shined  when  he  returned 
from  the  mount.  It  is  prayer,  that  brings  all  our  supplies  from 
Heaven  ;  as  the  virtuous  woman  is  said,  Prov.  xxxi.  14,  to  be  like, 
the  merchant's  ships,  she  bringcth  her  food  from  afar.  Prayer 
draws  more  grace  out  of  God's  hand,  and  subdues  sin  and  the 
powers  of  darkness ;  it  entertains  and  augments  our  friendship 
with  God,  raiseth  the  soul  from  earth,  and  purifies  it  wonderfully. 
Their  experience,  who  have  any  of  this  kind,  teacheth  them,  that, 
as  they  abate  in  prayer,  all  their  graces  do  sensibly  weaken.  There- 
fore, when  the  Apostle  hath  suited  a  Christian  with  his  whole  Ar- 
mor, he  adds  this  to  all,  Praying  always  with  all  prayer  and  sup- 
plication in  the  Spirit.  Eph.  vi.  18.  For  this  arms  man  and  his 
armor  both,  with  the  strength  and  protection  of  God. 
*38 


450  LEIGHTON'S  SELECT  WORKS. 

Forms  of  Prayer. 

As  for  prescribing  forms  of  prayer  in  general,  to  be  bound  to 
their  continual  use  in  private  or  in  public,  is  no  where  practised. 
Nor  is  there,  I  conceive,  on  the  other  side,  any  thing  in  the  word 
of  God,  or  any  solid  reason  drawn  from  the  word,  to  condemn  their 
use. 

There  is,  indeed,  that  inconvenience  observable  in  their  much 
use,  and  leaning  on  them,  that  they  easily  turn  to  coldness  and 
formality ;  and  yet,  to  speak  the  truth  of  this,  it  is  rather  impota- 
ble to  our  dullness  and  want  of  affection  in  spiritual  things,  than 
to  the  forms  of  prayer  that  are  used.  For  whereas  some  may  ac- 
count it  much  spiritualness,  to  despise  what  they  have  heard  be- 
fore, and  to  desire  continual  variety  in  prayer,  it  seems  rather  to 
be  want  of  spiritualness  that  makes  that  needful,  for  that  we  find 
not  our  affections  lively  in  that  holy  exercise,  unless  they  be  awak- 
ed and  stirred  by  new  expressions :  whereas  the  soul  that  is  earn- 
est on  the  thing  itself  for  itself,  panting  after  the  grace  of  God  and 
the  pardon  of  sin,  regards  not  in  what  terms  it  be  uttered,  whether 
new  or  old ;  yea,  though  it  be  in  those  words  it  hath  heard  and 
uttered  a  hundred  times,  yet,  still  it  is  new  to  a  spiritual  mind. 
And  surely,  the  desires  that  do  move  in  that  constant  way,  have 
more  evidence  of  sincerity  and  true  vigor  in  them,  than  those  that 
depend  upon  new  notions  and  words  to  move  them,  and  cannot  stir 
without  them.  It  may  be,  it  is  no  other  than  a  false  flash  of  tem- 
porary devotion  that  arises  in  a  man's  heart,  which  comes  by  the 
power  of  some  moving  strain  of  prayer  that  is  new.  But  when 
confessions  of  sin,  and  requests  of  pardon,  though  in  never  so  low  and 
accustomed  terms,  carry  his  heart  along  with  them  Heavenwards, 
it  is  then  more  sure,  that  the  Spirit  of  God  dwelling  in  him,  and 
the  sense  of  the  things  themselves,  the  esteem  of  the  blood  of 
Christ  and  the  favor  of  God,  do  move  the  heart,  and  there  is  no 
novelty  of  words  to  help  it.  So  then,  though  the  Lord  bestows 
rich  gifts  upon  some  of  His  servants,  for  His  own  glory  and  the 
good  of  His  Church,  yet  we  should  beware,  that  in  fancying  con- 
tinual variety  in  prayer,  there  be  not  more  of  the  flesh  than  of  the 
spirit,  and  the  head  working  more  than  the  heart.  It  is  remarka- 
ble, that,  as  they  that  search  those  things  observe,  the  words  of 
this  prayer  are  (divers  of  them)  such  as  come  near  the  words  of 
such  petitions  as  were  usual  among  the  Jews,  though  He  in  whom 
was  all  fullness  and  wisdom,  was  not  scarce  of  matter  and  words; 
so  little  was  novelty  and  variety  considerable  in  prayer,  in  his  es- 
teem. Mistake  it  not;  the  Spirit  of  prayer  hath  not  his  seat  in 
the  invention,  but  in  the  affection.  In  this,  many  deceive  them- 
selves, in  that  they  think  the  work  of  this  Spirit  of  prayer  to  be 
mainly  in  furnishing  new  supplies  of  thoughts  and  words  :  no,  it  is 
mainly  in  exciting  the  heart  anew  at  times  of  prayer,  to  break 


451 

forth  itself  in  ardent  desires  to  God,  whatsoever  the  words  be, 
whether  new  or  old,  yea,  possibly  without  words ;  and  then  most 
powerful  when  it  words  it  least,  but  vents  in  sighs  and  groans  that 
cannot  be  expressed.  Our  Lord  understands  the  language  of  these 
perfectly,  and  likes  it  best :  He  knows  and  approves  the  meaning 
of  His  own  Spirit,  and  looks  not  to  the  outward  appearance,  the 

shell  of  words,  as  men  do.     Rom.  viii.  26,  27. 

####### 

But  is,  then,  all  length  and  much  continuance  in  prayer,  and 
all  redoubling  of  the  same  request,  reprovable?  Surely  not.  Weie 
there  nothing  else  to  persuade  us  of  this,  our  Saviour's  own  prac- 
tice were  sufficient,  who  prescribed  this  rule,  and  yet  is  found  to 
have  spent  whole  nights  in  prayer,  and  to  have  iterated  the  same 
request;  and  doubtless,  (which  can  be  said  of  no  other,)  his  ex- 
ample is  as  perfect  a  rule  as  his  doctrine. 

This,  then,  briefly,  is  the  fault  here  :  when  the  long  continu- 
ance and  much  repetition  in  prayer,  is  affected  as  a  thing  of  itself 
available ;  when  heaping  on  words,  and  beating  often  over  the 
same  words,  though  the  heart  bear  them  not  company,  is  judged 
to  be  prayer  ;  and  generally,  whensoever  the  tongue  outruns  the 
affection,  then  is  prayer  turned  into  babbling.  Yea,  though  a 
man  use  this  very  short  form  here  prescribed,  yet  he  may  commit 
this  very  fault  against  which  it  was  provided,  he  may  babble  in 
saying  it ;  and  it  is  to  be  feared,  the  greatest  part  do  so.  Men 
judge,  and  that  rightly,  a  speech  to  be  long  or  short,  not  so  much 
by  the  quantity  of  words,  as  by  the  sense  ;  so  that  a  very  short 
speech  that  is  empty  of  sense,  may  be  called  long,  and  a  long  one 
that  is  full,  and  hath  nothing  impertinent,  is  truly  short :  thus,  as 
men  judge  by  the  sense  of  speech,  God  judgeth  by  the  affection 
of  prayer,  which  is  the  true  sense  of  it ;  so,  the  quality  is  the  rule 
of  the  quantity  with  Him.  There  is  no  prayer  too  long  to  Him, 
provided  it  be  all  enlivened  with  affection :  no  idle  repetition, 
where  the  heart  says  every  word  over  again  as  often,  and  more 
often  than  the  tongue.  Therefore,  those  repetitions  in  the  Psalms, 
Lord,  hear,  Lord,  incline  Thine  ear,  Lord  attend,  &c.,  were  not 
idle  on  this  account ;  God's  own  Spirit  did  dictate  them,  there 
was  not  one  of  them  empty,  but  came  from  the  heart  of  the  holy 
penmen,  full  fraught  with  the  vehemency  of  their  affection.  And 
it  is  reported  of  St.  Augustine,  that  he  prayed  over  for  a  whole 
night,  Noverim  te,  Domine,  noverim  me :  because  his  heart  still 
followed  the  suit,  all  of  it  was  prayer.  So  that  in  truth,  where 
the  matter  is  new,  and  the  words  still  diverse  and  very  rich  in 
sense,  yet,  with  God,  it  may  be  idle  multiplying  of  words,  because 
the  heart  stays  behind  ;  and  where  the  same  words  are  repeated, 
so  that  a  man  seems  poor  and  mean  in  the  gift  of  prayer  to  others, 
yet,  if  it  be  not  defect  of  affection,  but  the  abundance  of  it,  as  it 
may  be,  that  moves  often  the  same  request,  it  is  not  empty,  but 


452  LEIGHTON'S  SELECT  WORKS. 

full  of  that  sense  that  the  Searcher  of  hearts  alone  can  read.  I 
had  rather  share  with  that  publican  in  his  own  words,  and  say  it 
often  over,  as  if  I  had  nothing  else  to  say,  God  be  merciful  to  me 
a  sinner,  saying  it  with  such  a  heart,  than  the  most  excellent 
prayer  where  the  outside  is  the  better  half. 

So,  then,  this  is  the  mistake  of  men,  to  think  to  make  words 
pass  for  prayer  with  God,  and  to  make  up  what  is  wanting  inward- 
ly, with  multitude  of  words  and  long  continuance  :  a  foolish  com- 
pensation, that  will  no  way  satisfy  Him  who  says,  Above  all,  my 
son,  give  me  thy  heart ;  and  no  length  nor  words  can  supply  the 
want  of  that  with  Him.  Yet,  many  do  thus  ;  they  give  large  mea- 
sure of  that  which  is  altogether  worth  nothing.  As  the  orator  said 
of  those  that  make  a  poor  speech  pass  for  something,  by  crying  it 
out  with  a  loud  voice,  that  they  were  like  to  those  cripples  lolio  got 
a  horseback  to  hide  their  halting ;  it  is  thus  here.  And  the  Church 
of  Rome  hath  it  for  their  common  shift ;  they  have  shut  out  the 
heart  out  of  this  employment,  where  it  hath  most  interest,  by  pray- 
ing in  an  unknown  tongue  ;  and  this  defect  they  make  up  with 
long  continuance,  and  repetition  of  pater-no  sters,  with  a  devotion 
as  cold  and  dead  as  the  beads  they  drop.  And  so  they  with  their 
breviaries,  notwithstanding  their  name,  fall  directly  into  this  fool- 
ish, heathenish  vanity  of  idle  length  and  repetitions. 

Thus  do  we  too,  though  we  speak  our  own  known  language, 
when  either  in  secret  or  in  public  we  suffer  our  hearts  to  rove  in 
prayer,  and  hear  not  ourselves  what  we  are  praying  :  how  then 
can  we  expect  that  God  should  hear  us  ? 

If  the  affection  can  be  brought  to  continue  in  it,  prayer  in  se- 
cret cannot  be  too  long.  But  let  us  not  think  it  virtue  enough 
that  it  is  long  ;  let  it  rather  be  brief  with  strong  bent  of  mind, 
than  long  without  it;  as  a  small  body  strong  and  full  of  spirits,  is 
much  better  than  the  greatest  bulk  that  is  dull  and  spiritless.  And 
when  we  pray  i<?  company,  because  men  cannot  know  the  temper 
of  other  men's  hearts,  usually  a  convenient  medium  betwixt  the 
extremes  of  briefness  and  length,  seems  most  suitable. 

But,  alas  !  how  few  be  there  who  keep  constant  watch  over 
their  affections  in  prayer,  and  endeavor  to  keep  the  heart  bent  to 
it  throughout !  Oh,  how  much  sin  is  committed  by  us  this  way 
that  we  observe  not ! 

Selfish  Prayer. 

He  that  in  prayer  minds  none  but  himself,  doubtless  he  is  not 
right  in  minding  himself.  Howsoever,  this  he  may  be  sure  of, 
that  in  keeping  out  others  from  his  prayers,  he  bars  himself  from 
the  benefit  of  all  others'  prayers  likewise.  Si  pro  te  solo  or  as, 
pro  te  solus  oras :  If  thou  prayest  for  thyself  alone,  thou  alone 
prayest  for  thyself,  says  St.  Ambrose.  So  that  self-love  itself  may 


EXPOSITION    OF    THE    LORD'S    PRAYER.  453 

here  plead  for  love  to  our  brethren.  Forget  not  the  Church  of 
God,  and  to  seek  the  good  of  Zion,  it  is  not  only  your  duty,  but 
your  benefit.  Are  you  not  all  concerned  in  it,  if  indeed  you  be 
parts  of  that  mystical  body  ?  And  it  hinders  not  at  all,  but  rather 
advances  your  personal  suits  at  God's  hands,  when  He  sees  your 
love  to  your  brethren,  and  desires  for  the  Church's  good.  Let 
not,  therefore,  any  estate,  no  private  perplexity  or  distress,  nor 
very  sorrow  for  sin,  take  you  so  up,  as  to  be  all  for  yourselves  : 
let  others,  but  especially  the  public  condition  of  the  Church  of 
God,  find  room  with  you.  We  find  it  thus  with  David  ;  when  he 
was  lamenting  his  own  case,  Psal.  li.  18,  and  Psal.  xxv.  ult.,  and 
elsewhere,  yet,  he  forgets  not  the  Church  :  In  Thy  good  pleasure 
do  good  to  Zion,  and  build  up  the  walls,  of  Jerusalem.  So  then, 
let  this  be  the  constant  tenor  of  your  prayers,  even  in  secret. 
When  thou  prayest  alone,  shut  thy  door,  says  our  Saviour  here, 
shut  out  as  much  as  thou  canst  the  sight  and  notice  of  others,  but 
shut  not  out  the  interest  and  good  of  others  ;  say  Our  Father. 

Hallowed  be  Thy  Name. 

More  particularly  and  distinctly,  the  sanctifying  of  God's  name 
hath  in  it  these  things.  [I.]  To  have  right  thoughts  of  the  holi- 
ness and  majesty  of  God.  [&]  That,  upon  so  conceiving  of  Him, 
our  hearts  be  reverently  affected  towards  Him.  [3.]  Not  only  to 
have  that  due  apprehension  and  reverence  of  His  holiness  in  the 
habit,  and  so  let  it  lie  dead  within  us,  but  often  to  stir  up  our- 
selves to  the  remembrance  and  consideration  of  it,  to  cull  in  our 
thoughts  to  act  about  it  :  so,  this  will  increase  our  knowledge 
and  reverence,  (as  all  habits  grow  by  acting,)  and  will  excite  the 
soul  to  praise  Him,  as  the  Psalmist  speaks,  Give  thanks  at  the 
remembrance  of  His  holiness.  [4.]  The  declaring  and  extolling 
of  His  holiness,  speaking,  upon  all  seasonable  occasions,  honora- 
bly of  his  name.  [5.]  The  humble  sense  and  acknowledgment 
of  our  own  unholiness  in  his  presence :  and  therefore,  all  those 
lowly  confessions  of  sins  and  of  their  own  unworthiness,  that  we 
ftnd  in  the  prayers  of  the  prophets,  are  so  many  hallowings  of  the 
name  of  God,  giving  the  glory  of  holiness  to  Him  alone,  and  tak- 
ing the  shame  of  their  own  pollutions.  Thus,  Dan.  ix.  Isa.  Ixiv.  &c. 
As  some  of  the  American  Aborigines  have  a  custom,  when  they  ap- 
pear before  their  king,  to  put  on  their  worst  apparel,  that  all  the 
magnificence  may  rest  upon  him  alone,  and  appear  the  better  ;  thus, 
though  the  majesty  of  God,  in  itself  being  infinite,  needs  nothing 
else  to  commend  it,  yet,  to  our  apprehension  of  it,  it  may  be  thus, 
and  the  saints  in  desire  of  His  glory  may  intend  this,  to  set  off 
the  lustre  of  His  purity  and  excellency,  in  the  humble  confes- 
sions of  their  own  vileness  :  To  thee,  O  Lord,  bclongcth  righte- 
ousness, but  to  us  confusion  of  face.  Dan.  ix.  7.  [6.]  The  ha!- 


454  LEIGHTON'S  SELECT  WORKS. 

lowing  of  God's  pame,  is  an  earnest  endeavor  of  conformity  with 
Him  in  holiness  ;  first,  in  heart,  that  must  be  the  principle  seat 
of  it,  and  then,  holiness  in  all  our  words  and  actions,  and  the 
whole  course  of  our  lives.  This  is  that  which  the  Lord  continu- 
ally presses  upon  His  people,  Be  ye  holy,  for  I  am  holy.  Levit. 
xix.  2  ;  xx.  7  ;  xxi.  8,  &/c.  Arid  this  is  the  most  effectual  sancti- 
fying of  His  name  by  way  of  declaring  it  holy,  when  His  people 
walk  in  holiness.  Though  you  tell  the  world  that  He  is  holy, 
they  know  Him  not :  they  can  neither  see  Him  nor  His  holiness ; 
but  when  they  see  that  there  are  men,  taken  out  of  the  same  lump 
of  polluted  nature  with  themselves,  and  yet  so  renewed  and 
changed,  that  they  hate  the  defilements  of  the  world,  and  do 
indeed  live  holily  in  the  midst  of  a  perverse  generation  ;  this  may 
convince  them  that  there  is  a  brighter  spring  of  holiness,  where 
it  is  in  fulness,  from  whence  these  drops  are,  that  they  perceive 
in  men  ;  for  seeing  it  is  not  in  nature,  there  must  be  another  prin- 
ciple of  it,  and  that  can  be  no  other  than  this  holy  God.  Thus  is 
His  name  hallowed,  and  He  known  to  be  holy,  by  the  holiness  of 
His  people. 

Give  us  this  day  our  our  daily  Bread. 

Though  a  man  hath  his  provision  by  him,  not  only  of  a  day,  but 
of  many  years,  yet  hath  he  need  still  daily  to  ask  it  of  God  ;  for  it 
is  still  in  God's  hand  to  give  it  him,  or  not  to  give,  though  it  is  in  a 
man's  own  hand  in  present  possession.  [1.]  It  is  in  God's  disposal 
to  continue  it  to  him,  or  suddenly  to  pluck  it  from  him  out  of  his 
hand,  or  even  out  of  his  mouth,  ut  bolus  crept  us  efaucibus.  How 
many  have  been  thus  on  a  sudden  turned  out  of  great  estates  into 
extreme  poverty,  either  by  the  hands  of  men,  which  are  moved  by 
God,  or  by  some  immediate  accident  from  his  own  hand ;  and 
others,  by  little  and  little,  their  estates  consuming  and  melting 
as  snow-balls!  In  the  former,  the  judgment  of  God  is  as  a  lion, 
and  in  the  latter  as  a  moth,  as  the  Prophet  speaks.  Hos.  v.  12, 14. 
Again,  [2.]  If  God  do  continue  a  man  in  .his  possessions,  yet, 
there  is  further  needful  for  his  cheerful  use  of  daily  bread,  that 
calmness  and  content  of  mind,  and  healthfulness  of  body,  which 
are  God's  peculiar  gifts,  without  which  all  is  unsavory.  Is  the 
mind  in  bitterness  or  distemper,  or  the  body  tied  to  its  sick-bed, 
this  disrelishes  a  man's  daily  bread,  though  it  be  of  the  richest 
kind.  [3.]  Having  bread,  and  a  disposition  to  use  it,  yet,  there 
is  further  an  influence  of  blessing  from  God  needful  to  make  it 
serve  its  proper  end;  and  without  this,  that  staff  of  life  is  but  as  a 
broken  staff  in  a  man's  hand,  that  cannot  support  him.  [4.]  Be- 
sides that  ordinary  blessing,  there  is  yet  something  further,  that 
a  godly  man  desires,  and  desires  most  of  all,  a  secret  character 
stamp  of  the  peculiar  favor  of  God  even  upon  his  bread,  his 


EXPOSITION    OF    THE    LORD'S    PRAYER.  455 

temporal  enjoyments.  And  this  is  a  proper  fruit  of  prayer.  As 
there  is  (as  is  already  said)  a  peculiar  voice  of  God's  own  children 
in  this  request,  so,  God  knows  it  particularly,  and  distinguishes  it 
from  the  common  voice  of  natural  men,  and  other  creatures  that 
call  for  supply  ;  and  therefore,  He  gives  that  peculiar  voice  of  their 
suit,  a  peculiar  answer  :  together  with  the  daily  bread  which  He 
gives  to  others,  and  a  common  blessing  on  it,  they  have  something 
that  is  not  given  to  others.  This  is  that  which  particularly  sweet- 
ens their  bread,  that  they  receive  it  after  a  special  mariner  out  of 
their  Father's  own  hand,  having  humbly  asked  it  by  prayer  as 
His  gift. 

Forgive  us  our  Debts  as  we  forgive  our  Debtors. 

Seeing  this  is  a  request  of  so  great  moment,  may  we  not  won- 
der at  ourselves,  that  we  are  so  cold  and  indifferent  in  it  ?  But 
the  true  reason  of  this  is,  because  so  few  are  truly  sensible  of  this 
heavy  debt,  of  the  weight  of  sin  unpardoned.  A  man  who  feels 
it  not,  prays  thus,  not  much  troubling  his  thoughts  whether  it  be 
granted  or  no  ;  but  he  who  is  indeed  pressed  with  the  burden  of 
sin,  cries  in  earnest,  Lord,  forgive.  David  knew  what  he  said, 
when  he  called  him  blessed  whose  sin  is  forgiven ;  the  word  is, 
who  is  unloaded  of  his  sin.  He  was  a  king,  and  a  great  captain, 
but  he  says  not,  Fie  is  a  blessed  man  who  wears  a  crown,  or  who 
is  successful  in  war,  but,  Blessed  is  he  whose  sin  is  taken  off  his 
shoulders  ;  whatsoever  he  is  otherwise,  he  is  a  happy  man.  It  is 
in  vain  to  offer  a  conscience  groaning  under  sin,  anything  else, 
until  it  be  eased  of  that.  If  you  should  see  a  man  lying  grovelling 
under  some  weight  that  is  ready  to  press  him  to  death,  and  should 
bring  sweet  music  to  him,  and  cover  a  table  with  delicates  before 
him,  but  let  him  lie  still  under  his  burden,  could  he,  think  you, 
take  any  pleasure  in  those  things?  Were  it  not  rather  to  mock 
him,  to  use  him  so  1 

And  though  we  feel  it  not  as  troubled  consciences  do,  yet,  we 
are  truly  miserable  in  all  enjoyments,  until  this  forgiveness  be 
obtained.  To  what  purpose  daily  bread,  yea,  what  is  the  greatest 
abundance  of  all  outward  things,  but  a  glistering  misery,  if  this 
be  wanting  ?  But  he  who  is  once  forgiven,  and  received  into 
favor  with  God,  what  can  befall  him  amiss  ?  Though  he  hath  no 
more  of  the  world  than  daily  bread,  and  of  the  coarsest  sort,  he 
hath  a  continual  feast  within  :  as  he  that  said,  Brown  bread  and 
the  Gospel,  is  good  fare.  Now,  the  Gospel  is  the  doctrine  of 
this  forgiveness  of  sin,  and  is  therefore  so  sweet  to  an  humbled 
sinner.  Yea,  though  a  man  have  not  only  a  small  portion  of 
earthly  comforts,  but  be  under  divers  afflictions  and  chastisements, 
yet,  this  makes  him  cheerful  in  all :  as  Luther  said,  Feri  Domim, 


456  LEIGHTON'S  SELECT  WORKS. 

&c.     Use  me  as  Thou  wilt,  seeing  Thou  hast  forgiven  rny  sin, 

all  is  well. 

#  #  #  *  # 

Now,  the  request  running  thus,  they  who  do  riot  forgive  their 
brethren,  turn  it  into  a  most  heavy  curse  to  themselves,  and,  in 
effect,  pray  daily,  Lord,  never  forgive  me  my  sin.  And  whether 
they  say  this  or  no,  He  will  do  thus,  if  we  be  such  fools  as  not  to 
accept  of  such  an  agreement.  He  hath  infinite  debt  upon  our 
heads,  that  we  shall  never  be  able  to  pay  :  now,  though  there  is 
no  proportion,  yet  He  is  graciously  pleased,  without  further  reck- 
oning, to  forgive  us  all,  and  discharge  us  fully,  if  we  accept  (as  it 
were)  of  this  His  letter  of  exchange,  and  for  His  sake  forgive  our 
brethren  the  few  pence  that  at  the  most  they  can  be  owing  us, 
in  lieu  of  the  thousands  of  talents  that  He  acquits  to  us.  And  by 
this  as  our  certain  evidence,  we  maybe  assured  of  our  pardon,  and 
rejoice  in  it,  as  our  Saviour  after  clearly  affirms ;  and  therefore, 
on  the  contrary,  (which  he  likewise  tells  us,)  may  well  take  our 
debates,  and  hatreds,  and  desires  of  revenge,  as  a  countersign, 
testifying  to  us  that  we  are  not  forgiven  at  God's  hands. 

And  think  not  to  satisfy  him  with  superficial  forgivenesses  and 
reconcilements.  Would  we  be  content  with  such  pardon  from 
God,  to  have  only  a  present  forbearance  of  revenge,  or  that  He 
should  not  quarrel  with  us,  but  no  further  friendship  with  Him ; 
that  he  should  either  use  strangeness  with  us,  and  not  S[jeak  to 
us,  or  only  for  fashion's  sake  ?  And  yet,  such  are  many  of  our 
reconcilements  with  our  brethren.  God's  way  of  forgiving  is 
thorough  and  hearty,  both  to  forgive  and  to  forget  (as  Jer.  xxxi.) ; 
and  if  thine  be  not  so,  thou  hast  no  portion  in  His. 

What  a  base,  miserable  humor  is  this  same  desire  of  revenge, 
this  spirit  of  malice  that  possesses  men,  and  they  think  themselves 
brave  in  it,  that  they  forgive  no  injuries,  can  put  up  with  no  af- 
fronts, as  they  speak  !  Solomon  was  of  another  mind,  and  he 
was  a  king,  and  a  wise  king,  and  knew  well  enough  what  honor 
meant :  It  is  the  glory  of  a  man  to  pass  by  a  transgression,  said 
he,  Prov.  xix.  11.  And  we  see,  inferior  magistrates  and  officers 
may  punish  ;  but  it  is  a  part  of  the  prerogative  of  kings  to  pardon  : 
it  is  royal  to  forgive,  yea,  it  is  Divine,  it  is  to  be  like  a  God.  Matt. 
v.  44 — 8.  Be  you  perfect,  as  your  Heavenly  Father  is  perfect — 
and  the  perfection  is — Do  good  to  them  that  persecute  you,  &/c., 
as  HE  causeth  the  sun  to  shine  on  the  just  and  on  the  unjust. 

There  is  more  true  pleasure  in  forgiving,  than  ever  any  man 
found  in  revenge.  Fr.  Desales  said,  "  That  whereas  men  think 
it  so  hard  a  thing  to  forgive  a  wrong,  he  found  it  so  sweet,  that,  if 
the  contrary  were  commanded  him,  he  would  have  much  ado  to 
obey  it."  Were  the  law  of  love  written  in  our  hearts,  it  would 
be  thus  with  us.  It  would  teach  us  effectually  to  forgive  others,, 


SELECTIONS    FROM    SERMONS.  457 

if  we  knew  and  found  in  our  experience  the  boundless  love  of 
God  in  forgiving  us. 


The  way  of  Sin  down  Hill. 

The  way  of  sin  is  motus  in  proctivi,  down  hill  :  a  man  cannot 
stop  where  he  would  ;  and  he  that  will  be  tampering  with  danger- 
ous occasions,  in  confidence  of  his  resolution,  shall  find   himself 
often  carried  beyond  his  purpose.     If  you  pray,  then,  watch  too. 
But  as  that  word  commands  our    diligence,  so  this  imports  our 
weakness  in  ourselves,  and  our  strength  to  be  in   Another ;  that, 
as  we  watch,  we  must  pray ;  and  without  this,  we  shall  watch  in 
vain,  and  be  a  prey  to  our  enemy.     Truly,  had  we  no  power  be- 
yond our  own,  we   might  give  over,  and  be   hopeless  of  coming 
through  to  salvation,  so  many  enemies  and  hazards  in  the  way. 
Alas  I    might   a  Christian  say,   looking  upon   the  multitude  of 
temptations  without,  and  of  corruptions  within  himself,  and  the 
weakness  of  the  grace  he  hath,  How  can  this  be?  Shall  I  ever 
attain  my  journey's  end?     But  again,  when  he  looks  upward,  and 
lifts  his   eyes  above  his   difficulties,  beholds  the  strength   of  God 
engaged  for  Him,  directs  his  prayers  to  him  for  help,  and  is  assur- 
ed  to  find   it ;  this  upholds  him,  and   answers  all.     There  is  a 
roaring  lion  that  seeks  to  devour,  but  there  is   a  strong  rescaing 
lion,  The  Lion  of  the  tribe  ofJt/dah,  who  will  deliver.      The  God 
of  peace,   says  the   Apostle,   will  bruise  Satan  under  your  feet 
shortly.  Rom.  xvi.  20.     He  says  not,  we  shall   bruise  him  under 
our  feet,  but  God  shall  do  it.     Yet,  he  says  not,  He  shall    bruise 
him  under  His  own  feet,  but  under  yours :  the   victory  shall    be 
ours,  though  wrought   by  Him.     And  he  shall  do  it  shortly  :  wait 
a  while,  and  it  shall  be  done.     And  the  God  of  peace,  because 
He  is  the  God  of  peace,  He  shall  subdue  that  grand   disturber  of 
your  peace,   and   shall   give  you  a  perfect  victory,  and,  after  it, 
endless  peace  :  He  shall  free  you  of  his  trouble  and  molestation. 
Grace  is  a  stranger  here,  and  therefore  hardly  used,  and  hated  by 
many  foes  ;  but  there  is  a  promise  of  a  new  heaven  and  a  new  earth 
where  dwells  righteousness  :  there  it  shall  be  at  home  and  in  quiet ; 
no  spoiling  nor  robbery  in  all  that  holy  mountain. 


Honor  the  Sabbath  Day  to  keep  it  Holy. 

All  the  other  precepts  of  this  Law  remaining  in  full  force  in 
their  proper  sense,  it  cannot  but  be  an  injury  done  to  this  Com- 
mand, either   flatly  to  refuse  it  that  privilege,  or,  which   is  little 
better,  to  evaporate  it  into  allegories.     Nor  was  the  day  abolished 
39 


458  LEIGHTON'S  SELECT  WORKS. 

as  a  typical  ceremony,  but  that  seventh  only  changed  to  a  seventh 
still,  and  the  very  next  to  it ;  He  who  is  Lord  of  the  Sabbath, 
either  himself  immediately,  or  by  his  authority  in  his  apostles; 
appointing  that  day  of  his  resurrection  for  our  sabbath,  adding  to 
the  remembrance  of  the  first  creation,  the  memorial  of  accom- 
plishing the  new  creation,  the  work  of  our  redemption,  which 
appeared  then  manifestly  to  be  perfected,  when  our  Redeemer 
broke  the  chains  of  death,  and  arose  from  the  grave  ;  he  who  is 
the  light  of  the  new  world,  shining  forth  anew  the  same  day  that 
light  was  made  in  the  former  creation.  This  day  was  St.  John, 
in  the  Spirit,  taken  up  with  those  extraordinary  revelations.  Rev. 
i.  10.  They  were  extraordinary  indeed.  And  certainly,  every 
Christian  ought  to  be  in  the  Spirit,  in  holy  meditations  and  exer- 
cises on  this  day,  more  than  the  rest ;  winding  up  his  soul,  which 
the  body  poises  downwards,  to  a  higher  degree  of  heavenliness; — 
ought  to  be  particularly  careful  to  bring  a  humble  heart  to  speak 
to  God  in  prayer,  and  hear  Him  in  His  word,  a  heart  breathing 
after  Him,  longing  to  meet  with  Himself  in  His  ordinances. 
And  certainly,  it  is  safer  and  sweeter  to  be  thus  affected  towards 
the  Lord's  day,  than  to  be  much  busied  about  the  debate  of  the 
change. 

The  very  life  of  religion  doth  much  depend  upon  the  solemn 
observation  of  this  day.  Consider,  if  we  should  intermit  the  keep- 
ing of  it  but  for  one  year,  to  what  a  height  profaneness  would  rise 
in  those  who  fear  not  God,  who  yet  are  restrained,  though  not 
converted,  by  the  preaching  of  the  word,  and  their  outward  par- 
taking of  public  worship.  Yea,  those  who  are  most  spiritual, 
would  find  themselves  losers  by  the  intermission. 

What  forbidden. — 1.  Bodily  labor  on  this  day,  where  necessity 
unavoidable,  or  piety,  commands  not.  2.  Sporting  and  pastimes. 
This  is  not  to  make  it  a  sabbath  to  God,  but  to  our  lusts  and  to 
Satan ;  and  hath  a  stronger  antipathy  with  the  worship  of  God, 
and  that  temper  of  mind  they  intend  in  it,  than  the  hardest  labor. 

3.  Resting  from  these,  but  withal,  resting  from  the  proper  work 
of  this  day,- neglecting  the  work  of  God  in  the  assemblies  of  His 
people.     The  beasts  can  keep  it  thus,  as  we  see   in  the   Precept. 

4.  Resorting  to  the  public  worship  of  God,  but  in  a   customary, 
cold  way,  without  affection  and  spiritual  delight  in  it.     5.  Spend- 
ing the  remainder  of  the   day  incongruously,  in   vain  visits  and 
discourses,  &/c. 

How  observed. — 1.  By  pious  remembrance  of  it,  and  prepara- 
tion, sequestering  not  only  the  body  from  the  labor,  but  our  souls 
from  the  cares  and  other  vain  thoughts  of  the  world.  2.  Attend- 
ing upon  the  public  worship  of  God  willingly  and  heartily,  as  the 
joy  and  refreshment  of  our  souls.  Isa.  Iviii.  Psal.  cxxii.  3. 
Spending  the  remainder  of  it  in  private,  holily  ;  as  much  as  may 
be,  in  meditation  of  the  word  preached,  and  conference,  in  prayer, 


MEDITATIONS    ON    PSALMS.  459 

reading,  and  meditating  on  the  great  works  of  God,  of  creation, 
redemption,  &c. 

This  is  the  loveliest,  brightest  day  in  all  the  week  to  a  spiritual 
mind.  These  rests  refresh  the  soul  in  God,  that  finds  nothing 
but  turmoil  in  the  creature.  Should  not  this  day  be  welcome  to 
the  soul,  that  sets  it  free  to  mind  its  own  business,  which  is  on 
other  days  to  attend  the  business  of  its  servant,  the  body?  And 
these  are  a  certain  pledge  to  it  of  that  expected  freedom,  when  it 
shall  enter  to  an  eternal  sabbath,  and  rest  in  Him  forever,  who  is 
the  only  rest  of  the  soul. 


FROM  MEDITATIONS  AND  LECTURES  ON  SELECT 

PSALMS. 


The  Blessedness  of  the  Man,  whose  Iniquities  are  forgiven. 

This  weighty  sentence,  of  itself  so  admirable,  Paul  renders  yet 
more  illustrious,  by  inserting  it  into  his  reasonings  on  the  topic  of 
justification,  Rom.  iv.  6,  as  a  celebrated  testimony  of  that  great 
article  of  our  faith.  "  David/'  says  he,  "  thus  describeth  the 
blessedness  of  that  man,  saying,  Blessed  is  he  whose  iniquities  are 
forgiven."  So  that  this  is  David's  opinion  concerning  true  hap- 
piness :  he  says  not,  Blessed  are  those  who  rule  over  kingdoms, 
blessed  are  those  generals  who  are  renowned  for  their  martial 
bravery  and  success,  though  he  himself  had  both  these  titles  to 
boast  of.  It  is  not  the  encomiums  of  the  greatest  multitudes,  nor 
the  breath  of  popular  applause,  nor  any  other  degree  of  human 
honor,  which  entitles  a  man  to  this  character.  It  is  not  said, 
Blessed  is  he  who  ploughs  many  thousand  acres  of  land,  or  who 
has  heaped  together  mountains  of  gold  and  silver;  nor,  blessed  is 
he  who  has  married  a  beautiful  and  rich  woman,  or,  (which  in  his 
age,  or  even  now  in  those  eastern  countries,  might  be  the  case,)  he 
who  was  possessed  of  many  such  ;  nor,  Blessed  is  he  who  under- 
stands the  secrets  of  nature,  or  even  the  mysteries  of  religion  ; 
but  Oh,  happy  man  whose  sins  are  pardoned,  and  to  whom  the 
Lord  does  not  impute  iniquity,  and  in  whose  spirit  there  is  no 
guile,  whose  breast  is  full,  not  of  feigned  repentance,  but  of  a 
fervent  love  of  holiness,  and  hatred  of  sin.  This  makes  life  hap- 
py, nay,  absolutely  blessed.  But  alas  !  when  we  inculcate  these 
things,  we  sing  to  the  deaf.  The  ignorance  and  folly  of  mankind 
will  not  cease  to  pronounce  the  proud  and  the  covetous  happy, 
and  those  who  triumph  in  successful  wickedness,  and  who,  in 


460  LEIGHTON'S  SELECT  WORKS. 

chase  of  these  lying  shadows  of  happiness,  destroy  their  days,  and 
their  years,  and  their  souls. 

"  Alas,"  says  the  wise  Roman,  "  how  little  do  some  who  thirst 
most  impatiently  after  glory,  know  what  it  is,  or  where  it  is  to 
be  sought !"  which  is  equally  applicable  to  that  true  calm  and 
serenity  of  mind  which  indeed  all  pursue,  but  yet  few  are  able  to 
attain.  But  as  for  us  who  enjoy  the  celestial  instruction  of  this 
sacred  volume,  if  we  are  ignorant  of  it,  our  ignorance  is  quite  in- 
excusable, obstinate,  and  affected,  since  we  are  wilfully  blind  in 
the  clearest  and  most  refulgent  light.  This  points  out  that  good 
which  can  completely  fill  all  the  most  extended  capacities  of  the 
human  soul,  and  which  we  generally  seek  for  in  vain  on  all  sides, 
catching  at  it  where  it  is  not  to  be  found,  but  ever  neglecting  it 
where  alone  it  is.  But  is  it  then  possible  at  once  to  be  solidly 
and  completely  happy?  You  have  not  merely  the  ideas  of  it,  but 
the  thing  itself,  not  only  clearly  pointed  out,  but  most  freely  offer- 
ed, with  Divine  munificence  ;  so  that  if  you  do  not  obstinately 
reject  the  offer,  it  must  be  your  own.  And  this  happiness  con- 
sists in  returning  to  the  favor  and  friendship  of  God,  who  most 
mercifully  grants  us  the  free  pardon  of  all  our  sins,  if  we  do,  with 
unfeigned  repentance  and  a  heart  free  of  all  guile,  not  only  hum- 
bly confess  and  lament  them,  but  entirely  forsake,  and  with  im- 
placable hatred  forever  renounce  them.  All  the  names,  all  the 
variety  of  felicities,  bliss  and  happiness  are  accumulated  on  that 
man  who  has  known  this  change  of  the  right  hand  of  the  Most 
High,  on  whom  this  bright  day  of  expiation  and  pardon  has  beam- 
ed. He  easily  looks  down  from  on  high  on  all  the  empty  titles 
and  false  images  of  earthly  happiness,  and  when  he  is  bereaved 
of  them  all,  yea,  and  beset  on  every  side  with  what  the  world  calls 
misfortunes  and  afflictions,  ceases  not  to  be  happy.  In  sorrow 
he  is  joyful,  in  poverty  rich,  and  in  chains  free  :  when  he  seems 
buried  deep,  so  that  not  one  ray  of  the  sun  can  reach  him,  he  is 
surrounded  with  radiant  lustre  ;  when  overwhelmed  with  igno- 
miny, he  glories ;  and  in  death  itself,  he  lives,  he  conquers,  he 
triumphs.  What  can  be  heavy  to  that  man  who  is  eased  of  the 
intolerable  burden  of  sin  1  How  animated  was  that  saying  of 
Luther,  "  Smite,  Lord,  smite,  for  thou  has  absolved  me  from  my 
sins."  Whose  anger  should  he  fear  who  knows  that  God  is  pro- 
pitious to  him, — that  Supreme  King,  whose  wrath  is  indeed  the 
messenger  of  death,  but  the  light  of  His  countenance  is  life ;  who 
gladdens  all  by  the  rays  of  His  favor,  and  by  one  smile  disperses 
the  darkest  cloud,  and  calms  the  most  turbulent  tempest  1 

But  we  must  now  observe  the  complication  of  a  two-fold  good, 
in  constituting  this  felicity  :  for  we  have  two  things  here  connect- 
ed, as  conspiring  to  make  the  person  spoken  of  blessed  ;  the  free 
remission  of  sin,  and  the  inward  purification  of  the  heart.  In 
whose  spirit  there  is  no  guile.  This  simplicity  is  a  most  excellent 


MEDITATIONS    ON    PSALMS.  461 

part  of  purity,  opposed  to  all  wickedness  and  arts  of  deceit ;  and 
in  common  speech,  that  which  is  simple  and  lias  no  foreign  mix- 
ture, is  called  pure.  Pardon  presents  us  as  just  and  innocent 
before  our  Judge;  and  that  sanctity  is  not  to  he  regarded  as  con- 
stituting any  part  of  our  justifying  righteousness  before  God,  nor 
as  only  the  condition  or  sign  of  our  felicity,  but  is  truly  and  pro- 
perly a  part  of  it.  Purity  is  the  accomplishment  of  our  felicity, 
begun  on  earth,  and  to  be  consummated  ia  Heaven  ;  that  purity, 
I  say,  which  is  begun  here,  and  shall  there  be  consummated. 
But  if  any  one  think  he  can  divide  these  two  things,  which  the 
hand  of  God  has  joined  by  so  inseparable  a  bond,  it  is  a  vain 
dream.  Nay,  by  attempting  to  separate  these  two  parts  of  happi- 
ness, he  will  in  fact  only  exclude  himself  from  the  whole.  Jesus, 
our  victorious  Saviour,  has  snatched  us  from  the  jaws  of  eternal 
death  ;  but,  to  be  delivered  from  the  cruel  tyranny  and  bonds  of 
sin,  and  to  be  brought  into  the  blessed  liberty  of  the  sons  of  God, 
was  another  essential  part  of  our  redempiion,  and  if  any  one  does 
not  embrace  this  with  equal  alacrity  and  delight  as  the  other  ben- 
efit, he  is  a  wretched  slave  of  the  most  mean  and  ignoble  spirit, 
and  being  equally  unworthy  of  both  parts  of  this  stupendous  deliv- 
erance, he  will  justly  forfeit  and  lose  both.  And  this  is  the  epi- 
demical Antinominianism  of  the  Christian  world,  because  they 
who  labor  under  it  have  nothing  but  the  name  of  Christians  :  they 
gladly  hear  of  the  pardon  of  their  sins,  and  the  salvation  of  their 
souls,  while  they  are  averse  to  the  doctrine  of  holiness  and  repen- 
tance. It  is  a  disagreeable  message,  a  hard  saying,  and  who  can 
bear  it !  But  Oh,  the  incomparable  charms  of  holiness  !  *  It  is 
to  be  desired,  not  only  for  the  sake  of  other  benefits  which  come 
iw  its  train,  but  especially  for  itself:  so  that  he  who  is  not  trans- 
ported with  a  most  ardent  love  of  it,  is  blind,  and  deserves  to  be 
thrust  into  the  mill,  to  tread  that  uncomfortable  round,  and  to 
grind  there  ;  deserves  to  be  a  slave  forever,  since  he  knows  not 
how  to  use  liberty  when  offered  to  him.  Shall  the  Stoic  say, 
"  The  servant  of  philosophy  is  truly  free,"  and  shall  we  scruple 
to  assert  the  same  concerning  pure  religion,  and  evangelical 
holiness?  Now  this  freedom  from  guile,  this  fair  simplicity,  of 
which  the  Psalmist  speaks,  is  deservedly  reckoned  among  the 
chief  endowments  of  a  pure  soul,  and  is  here  named  instead  of 
all  the  rest,  as  nothing  is  more  like  to  that  God  who  inspects  the 
very  heart,  in  nothing  do  we  so  much  resemble  Him  ;  and  there- 
fore it  is  most  agreeable  to  Him,  because  most  like  unto  Him. 
He  is  the  most  simple  of  all  beings,  and  is  indeed  Truth  itself, 
and  therefore,  He  desires  truth  in  the  inward  parts,  and  hates  a 
heart  and  a  heart,  as  the  Hebrew  phrase  is  to  express  those  that 
are  double-hearted.  And  how  much  our  blessed  Redeemer  es- 
teems this  simplicity,  we  may  learn  from  the  earnestness  with 
which  He  inculcates  it  upon  His  disciples,  that  they  should  be 
*39 


462  LEIGHTON'S  SELECT  WORKS. 

simple  as  doves.  Matt.  x.  16.  We  may  learn  it  also  from  the  hon- 
orable testimony  he  bears  to  this  character  in  Nathanael,  when  he 
pronounces  him,  John  i.  47,  an  Israelite  indeed,  in  whom  there  is 
no  guile.  And  especially  from  his  own  perfect  example,  as  it  is 
said  of  Him,  1  Pet.  ii.  22,  He  did  no  sin,  neither  was  guile  found 
in  His  month.  Perhaps  the  Psalmist  might  the  more  willingly 
mention  this  virtue,  as  he  reflected  with  penitential  distress  on 
his  crafty  and  cruel  attempt  of  covering  that  adultery  which  he 
had  committed,  with  the  vail  of  murder.  But  however  that  was, 
it  is  certain  that  this  guileless  sincerity  of  heart  holds  the  first 
rank  in  the  graces  that  attend  true  repentance.  It  may  be  some- 
times our  duty  to  open  our  sins  to  men,  by  an  ingenuous  confes- 
sion ;  but  it  is  always  our  duty  to  do  it  to  God,  who  promises  to 
cover  them  only  on  this  condition,  that  we  do  sincerely  uncover 
them  ourselves.  But  if  we  affect  that  which  is  His  part,  He  will, 
to  our  unspeakable  damage,  do  that  which  He  had  assigned  to  us. 
If  we  hide  them,  he  will  bring  them  into  open  light,  and  will 
discuss  and  examine  each  with  the  greater  severity  :  "  He,"  says 
Ambrose,  "  who  burdens  himself,  makes  his  error  so  much  the 
lighter."  "In  proportion  to  the  degree,"  says  Tertullian,  "in 
which  you  are  unwilling  to  spare  yourself,  God  will  spare  you." 
But  what  madness  is  it  to  attempt  to  conceal  any  action  from  Him, 
from  whom,  as  Thales  wisely  declares,  "  you  cannot  so  much  as 
conceal  a  thought  ?"  But  not  now  to  insist  upon  the  impossibility 
of  a  concealment,  a  wise  man  would  not  wish  to  cover  his  wounds 
and  his  disease  from  that  physician,  from  whose  skilful  hand  he 
might  otherwise  receive  healing  ;  and  this  is  what  the  Psalmist 
presently  after,  for  our  instruction,  confesses. 


FROM  MEDITATIONS  ON  PSALM  cxxx. 

Out  of  the  depths  have  I  cried  unto  Thee,  O  Lord. 

It  is  undoubtedly  both  a  useful  and  a  pleasant  employment,  to 
observe  the  emotions  of  great  and  heroic  minds  in  great  and  ar- 
duous affairs  ;  but  that  mind  only  is  truly  great.,  and  superior  to 
the  whole  world,  which  does  in  the  most  placid  manner  subject 
itself  to  God,  securely  casting  all  its  burdens  and  cares  upon  Him, 
in  all  the  uncertain  alterations  of  human  affairs,  looking  at  His 
hand,  and  fixing  its  regard  upon  that  alone.  Such  the  royal 
prophet  David  declares  himself  every  where  to  have  been,  and  no 
where  more  evidently  than  in  this  Psalm,  which  seems  to  have 
been  composed  by  him.  He  lifts  up  his  head  amidst  surrounding 
waves,  and  directing  his  face  and  his  voice  to  Heaven,  he  says, 
Out  of  the  depths,  O  Lord,  do  I  cry  unto  Thee.  For  so  I  would 
render  it,  as  he  does  not  seem  to  express  a  past  fact,  but  as  .the 


MEDITATIONS    ON    PSALMS.  463 

Hebrew  idiom  imports,  a  prayer  which  he  was  now  actually  pre- 
senting. 

Out  of  the  depths.}  Being  as  it  were  immersed  and  overwhelm- 
ed in  an  abyss  of  misery  and  calamities.  It  is  indeed  the  native 
lot  of  man,  to  be  born  to  trouble,  as  it  is  for  the  sparks  (the  chil- 
dren of  the  coal,  as  the  original  expression  signifies)  to  fly  up- 
ward. Life  and  grief  are  congenial  ;  but  men  who  are  born 
again,  seem,  as  in  a  redoubled  proportion,  to  be  twice  born  to 
trouble  :  with  so  many  and  so  great  evils  are  they  as  it  were  laden, 
beyond  all  other  men,  and  that  to  such  a  degree,  that  they  may 
seem  sometimes  to  be  oppressed  with  them.  And  if  any  think 
this  is  strange,  surely,  as  the  Apostle  expresses  it,  he  cannot  see 
afar  off;  at  best,  he  only  looks  at  the  surfaces  of  things,  and  can- 
not penetrate  far  into  those  depths.  For  even  the  philosophers 
themselves,  untaught  by  -bivine  revelation,  investigated  admirable 
reasons  for  such  dispensations  of  Providence,  and  undertook  in 
this  respect  boldly  to  plead  the  cause  of  God.  "  God,"  says  the 
Roman  sage,  "  Idves  His  own  people  truly,  but  he  loves  them 
severely  !  As  the  manner  in  which  fathers  express  their  love  to 
their  children,  is  generally  very  different  from  that  of  mothers ; 
they  order  them  to  be  called  up  early  to  their  studies,  and  suffer 
them  not  to  be  idle  in  those  days,  when  their  usual  business  is 
interrupted,  but  sometimes  put  them  on  laboring  till  the  sweat 
flows  down,  and  sometimes  by  their  discipline  excite  their  tears ; 
while  the  mother  fondles  them  in  her  bosom,  keeps  them  in  the 
shade,  and  knows  not  how  to  consent,  that  they  should  weep,  or 
grieve,  or  labor.  God  bears  the  heart  of  a  father  to  good  men, 
and  there  is  strength  rather  than  tenderness  in  His  love ;  they 
are  therefore  exercised  with  labors,  sorrows,  and  losses,  that  they 
may  grow  robust ;  whereas,  were  they  to  be  fattened  by  luxuri- 
ous fare  and  indulged  in  indolence,  they  would  not  only  sink 
under  fatigues,  but  be  burdened  with  their  own  unwieldly  bulk." 
Presently  after,  he  quotes  a  remarkable  saying  of  Demetrius  the 
Cynic,  to  this  purpose,  "  He  seems  to  be  the  unhappiest  of  man- 
kind, who  has  never  been  exercised  with  adversity,  as  he  cannot 
have  had  an  oportunity  of  trying  the  strength  of  his  mind."  To 
wish  to  pass  life  without  it,  is  to  be  ignorant  of  one  part  of  nature, 
so  that  I  may  pronounce  thee  to  be  miserable,  if  thou  hast  never 
been  miserable.  If  thou  hast  passed  through  life  without  ever 
struggling  with  an  enemy,  no  one,  not  even  thou  thyself,  can  know 
whether  thou  -art  able  to  make  any  resistance  :  whereas  in  afflic- 
tions, we  experience  not  so  much  what  our  own  strength  is,  as 
what  is  the  strength  of  God  in  us,  and  what  the  aid  of  Divine  grace 
is,  which  often  bears  us  up  under  them  to  a  surprising  degree,  and 
makes  us  joyful  by  a  happy  exit ;  so  that  we  shall  be  able  to  say, 
My  God,  my  strength,  and  my  deliverer.  Thus  the  Church  be- 
comes conspicuous  in  the  midst  of  the  flames,  like  the  burning 


464  LEIGHTON'S  SELECT  WORKS. 

bush,  through  the  good-will  of  Him  that  dwelt  in  it.  And  when 
it  seems  to  be  overwhelmed  with  waters,  God  brings  it  out  of 
them  cleansed  and  beautified — mergas  profundo,  pulchrior,  exilit ; 
He  pulges  it  in  the  deep,  and  it  rises  fairer  than  before. 

We  will  not  here  maintain  that  paradox  of  the  Stoics,  That 
evils  which  happen  to  good  men,  are  not  to  be  called  evils  at  all ; 
which,  however,  is  capable  of  a  very  good  sense,  since  religion 
teaches  us  that  the  greatest  evils  are  changed,  and  work  together 
for  good,  which  comes  almost  to  the  same  thing,  and  perhaps  was 
the  true  meaning  of  the  Stoics.  Banishment  and  poverty  are 
indeed  evils  in  one  sense,  i.  e.,  they  have  something  hard  and 
grievous  in  them ;  but  when,  they  fall  on  a  good  and  brave  man, 
they  seem  to  lay  aside  the  malignity  of  their  nature,  and  become 
tame  and  gentle.  The  very  sharpness  of  them  excites  and  exer- 
cises virtue  :  by  exciting  they  increase  it,  so  that  the  root  of  faith 
shoots  the  stronger,  and  fixes  the  deeper,  and  thereby  adds  new 
strength  to  fortitude  and  patience.  Arid,  as  we  see  in  this  exam- 
ple before  us,  affliction  does  by  a  happy  kind  of  necessity  drive 
the  soul  to  confess  its  sin,  to  flee  as  it  were  to  seek  its  refuge 
under  the  wing  of  the  Divine  goodness,  and  to  fix  its  hope  upon 
God.  And  this  is  certainly  one  great  advantage  which  the  pious 
soul  gains  by  adversity,  that  it  calls  away  the  affections  from  earth 
and  earthly  things,  or  rather  tears  them  away,  when  obstinately 
adhering  to  them.  "  It  is  necessary  that  they  suffer  such  hard- 
ships as  these,"  as  one  expresses  it,  "  lest  they  should  love  this 
inconvenient  stable,  in  which  they  now  are  obliged  to  lodge,  as  i 
it  were  their  own  house."  It  is  necessary  that  they  should  per- 
ceive that  they  are  strangers  and  foreigners  upon  earth,  that  they 
may  more  frequently,  and  with  more  ardent  desire,  groan  after 
that  better  country,  and  often  repeat  it,  Dear  Home !  Most  de- 
sirable, Home  I  The  children  and  heirs  of  the  kingdom  must  be 
weaned  by  wormwood,  lest  they  should  be  so  enchanted  by  the 
allurements  of  the  flesh,  and  the  poisonous  sweetness  of  secular 
enjoyments,  as  to  barter  away  the  true  and  pure  joy  of  their  bles- 
sed hope,  for  this  false,  polluted,  and  deadly  joy  ;  and  lest,  dis- 
solved in  pleasure,  the  Heaven-born  soul  should  be  broken  under 
the  yoke  of  this  pernicious  flesh,  the  root  of  so  many  passions. 
Lastly,  we  see  how  much  vigor  and  vehemence  affliction  adds  to 
prayer  ;  for  the  divine  Psalmist,  the  deeper  he  sinks,  cries  to  God 
in  so  much  the  louder  accents — Out  oj  the  depths  have  I  cried. 

This  prayer  contains  those  precious  virtues  which,  in  a  grateful 
temperature,  render  every  prayer  acceptable  to  God — faith,  fer- 
vor, and  humility.  Faith,  in  that  he  prays  out  of  the  deeps ;  fervor, 
in  that  he  cries,  and  both  again  expressed  in  the  next  word ;  faith, 
as  in  the  midst  of  surrounding  calamities  he  does  not  despair  oi 
redress  ;  fervor,  as  he  urges  it  with  repeated  importunity,  and  the 
same  word  uttered  again  and  again.  And  to  complete  all,  humil- 


MEDITATIONS    ON    PSALMS.  465 

ity  expresses  itself  in  what  follows,  where  he  speaks  as  one  that 
felt  himself  sinking,  as  one  who  was  plunged  in  a  sea  of  iniqui- 
ties, as  well  as  calamities ;  and  acknowledges  he  was  so  over- 
whelmed with  them,  as  to  be  unable  to  stand,  unless  supported 
by  pure  mercy  and  grace.  If  Thou,  Lord,  shouldsl  mark  iniqui- 
ties, who  shall  stand?  Thus,  here  again,  faith  manifests  itself 
more  clearly,  together  with  its  kindred  affections  of  hope  and 
charity,  which,  like  three  graces,  join  their  hands,  and  by  an  in- 
separable union  support  each  other.  You  have  faith  in  the  4th 
verse,  There  is  forgiveness  with  Thee;  hope  in  the  5th,  1  wait 
for  the  Lord,  my  soul  doth  wait,  and  in  his  word  do  I  hope ;  char- 
ity in  the  7th  and  8th,  where  he  does  in  a  most  benevolent  man- 
ner invite  all  Israel  to  a  communion  of  the  same-faith  and  hope, 
and,  in  order  to  confirm  them  more  abundantly,  does  in  a  most 
animated  manner  proclaim  the  riches  of  the  Divine  benignity. 
Such  is  the  composition  of  this  excellent  prayer,  which  thus  com- 
pounded, like  a  pillar  of  aromatic  smoke  from  myrrh,  frankincense, 
and  every  other  most  fragrant  perfume,  ascends  grateful  to  the 
throne  of  God.  And  this  you  may  take  instead  of  the  analysis  of 
the  remaining  verses,  which  to  handle  by  a  more  minute  dissec- 
tion of  words,  and  to  clothe  in  the  trite  phrases  of  the  schools,  to 
speak  freely,  would  be  as  barren  and  useless  as  it  is  easy  and 
puerile.  And  indeed,  I  cannot  but  form  the  same  judgment  of 
the  common  way  of  catching  at  a  multitude  of  observations  from 
any  scripture,  and  of  pressing  it  with  violence,  as  if  remarks  were 
to  be  estimated  by  number  rather  that  weight,  propriety,  and  use. 
But  here  let  every  one  follow  his  own  genius  and  taste  ;  for  we 
are  willing  to  give  the  liberty  we  take. 

Prayer  the  natural  language  of  the  Children  of  God. 

Prayer  is  the  natural  and  genuine  voice  of  the  children  of  God  ; 
and  as  the  Latin  word  Oratio  properly  signifies  articulate  speech, 
as  it  distinguishes  man  from  other  animals,  so,  in  this  other  signi- 
fication, it  expresses  that  by  which  the  godly  are  distinguished 
from  the  rest  of  mankind  :  it  is  the  proper  idiom  of  the  citizens  of 
Heaven.  Others  may  recite  some  words  of  prayer,  but  they  do 
not  pray;  as  parrots  and  other  birds,  by  the  industry  of  their 
teacher,  may  learn  to  imitate  human  voices,  yet,  they  do  not 
speak  ;  there  is  something  wanting  in  all  their  most  skilful  chat- 
tering, which  is  the  very  thing  that  is  also  wanting  in  the  lan- 
guage of  most  that  are  said  to  pray,  and  that  is,  mind  and  meaning, 
affections  correspondent  to  the  words,  or  rather,  to  which  the 
words  may  conform  as  to  their  original  cause,  and  of  which  they 
may  be  the  true  index  and  sign.  The  spirit  of  this  world  knows 
not  how  to  pray,  nor  does  a  spirit  of  adoption  and  liberty  know 
how  to  forbear  praying, — the  spirit  of  adoption,  says  the  Apostle, 


466  LEIGHTON'S  SELECT  WORKS. 

by  ichich  we  cry  Abba,  Father.  Nor  can  they  who  are  new-born 
by  that  Spirit,  live  without  frequent  prayer.  Prayer  is  to  them, 
as  the  natural  and  necessary  respiration  of  that  new  and  Divine 
life,  as  Lam.  iii.  56.  Turn  not  away  from  my  breathing :  the 
Hebrew  word  there  made  use  of,  leruhethi,  properly  signifies  the 
vital  respiration  of  animals.  Yet,  notwithstanding  all  this,  what 
we  said  above  is  true,  and  evidently  appears  from  the  passage  be- 
fore us,  that  affliction  often  adds  vigor  to  prayers,  how  lively  and 
assiduous  soever  they  may  have  been  before.  Let  it  be  so,  that 
Prayer  is  the  natural  language  of  believing  souls,  by  which  they 
daily  address  their  heavenly  Father,  yet,  when  they  are  pressed 
with  an  uncommon  pain  or  danger,  it  is  no  less  natural,  that  this 
voice  should  beJouder  than  ordinary,  and  should  be  raised  into  a 
cry.  It  is  indeed  the  breath  of  faith  and  heavenly  affections,  and 
when  they  are  vehemently  pressed  by  any  burden,  and  almost  ex- 
piring under  it,  they  breathe  quicker  than  before,  and  with  greater 
effort.  Thus,  they  who  have  been  used  to  the  greatest  heights  of 
daily  devotion,  yet,  in  surrounding  calamities,  pray  more  fervently 
and  more  frequently  than  ordinary.  And  this  is  to  be  numbered 
among  the  chief  benefits  attending  afflictions,  and  it  would  surely 
be  well  worth  our  while  to  experience  all  the  hardest  pressures  of 
them,  if  we  may  gain  this;  that  the  languor,  and  sloth,  and  stu- 
pidity, into  which  our  niinds  and  our  souls  are  ready  insensibly  to 
sink  while  all  is  calm  and  serene  about  us,  may  he  happily  shaken 
off  by  something  which  the  world  may  call  an  unhappy  event ;  that 
some  more  violent  gust  of  wind  may  fan  the  sacred  flame  that  seems 
almost  extinguished,  and  blow  it  up  into  greater  ardor.  It  will  be 
happy  for  us,  that,  with  the  Psalmist,  we  should  sometimes  sink  in 
deep  waters,  that  so  we,  who  in  prosperity  do  but  whisper  or  mut- 
ter out  our  prayers,  may  from  the  depths  cry  aloud  unto  God.  Oh, 
how  frequently  and  how  ardently  did  David  pray  in  the  deserts 
and  the  caves,  and  it  is  he  who  here  cries  out  of  the  deep,  and 
perhaps  these  deep  recesses  are  those  from  which  he  was  now  cry- 
ing ;  but  when  secure  amidst  the  ease  and  delights  of  the  court, 
and  walking  at  leisure  on  his  house-top,  he  was  tempted  by  his 
own  wandering  eyes,  and  having  intermitted  the  fervor  of  prayer, 
burned  with  impure  fires.  Our  vows  are  cruel  to  ourselves,  if 
they  demand  nothing  but  gentle  zephyrs,  and  flowery  fields,  and 
calm  repose,  as  the  lot  of  our  life  ;  for  these  pleasant  things  often 
prove  the  most  dangerous  enemies  to  our  nobler  and  dearer  life. 

Oh  !  how  true  is  that  saying,  that  "  Faith  is  safe  when  in  dan- 
ger, and  in  danger  when  secure  ;  and  Prayer  is  fervent  in  straits, 
but  in  joyful  and  prosperous  circumstances,  if  not  quite  cold  and 
dead,  at  least  lukewarm/'  Oh,  happy  straits,  if  they  hinder  the 
mind  from  flowing  forth  upon  earthly  objects,  and  mingling  itself 
with  the  mire ;  if  they  favor  our  correspondence  with  Heaven, 


MEDITATIONS    ON    PSALMS.  467 

and  quicken  our  love  to  celestial  objects,  without  which,  what  we 

call  life,  may  more  properly  deserve  the  name  of  death ! 

***** 

Ought  not  this  intercourse  of  men  with  God  by  prayer  to  be 
most  reverently  and  gratefully  received  and  cultivated  by  all,  and 
numbered  among  the  chief  favors  of  the  Divine  nature,  and  the 
chief  dignities  of  the  human  nature?  And  truly  this,  as  much  as 
anything  that  can  be  imagined,  is  a  lamentable  argument  of  the 
stupidity  of  man  in  this  fallen  state,  that  such  an  honor  is  so  little 
regarded.  Opportunities  of  conversing  with  nobles  or  princes  of 
the  earth  are  rare  and  short ;  and  if  a  man  of  inferior  station  be 
admitted  to  such  a  favor,  he  glories  in  it,  as  if  he  were  raised  to 
Heaven  ;  though  they  are  but  images  made  of  the  same  clay  with 
himself,  and  only  set  upon  a  basis  a  little  higher  than  the  rest. 
But  the  liberty  of  daily  and  free  converse  with  the  King 
of  Heaven  is  neglected  for  every  trifle,  and  indeed  is  counted  as 
nothing,  though  his  very  aspect  alone  fills  so  many  myriads  of 
blessed  spirits  above  with  full  and  perpetual  felicity. 

Again,  is  it  not  most  reasonable  to  acknowledge,  by  this  spirit- 
ual sacrifice  of  prayer,  His  infinite  power  and  goodness,  and  that 
most  providential  care  by  which  He  governs  all  human  affairs? 
And  when  our  very  being  and  life  depend  upon  Him,  and  all  the 
comfort  and  happiness  of  life,  how  congruous  is  it  to  exhibit  this 
sign  and  token  of  His  holding  us  by  the  hand,  and  of  our  being 
borne  up  by  Him  !  Again,  what  sweeter  lenitive  of  all  those  mis- 
eries with  which  mortal  life  so  continually  abounds,  can  be  invent- 
ed, than  this,  to  pour  out  all  our  care  and  trouble  into  His  bosom, 
as  that  of  a  most  faithful  friend  and  affectionate  father?  Then 
does  the  good  man  lay  himself  down  to  sleep  with  sweet  compo- 
sure in  the  midst  of  waves  and  storms,  when  he  has  lulled  all  the 
cares  and  sorrows  of  his  heart  to  sleep,  by  pouring  out  his  prayer 
to  God.  And  once  more,  how  pleasant  is  it,  that  these  benefits, 
which  are  of  so  great  a  value  both  on  their  own  account  and  that 
of  the  Divine  benignity  from  whence  they  come,  should  be  deliv- 
ered into  our  hands,  marked,  as  it  were,  with  this  grateful  inscrip- 
tion, That  they  have  been  obtained  by  prayer  ! 

The  Carnal  Mind  sees  God  in  nothing ;  the   Spiritual  "Mind  sees  Him  in 
everything. 

The  carnal  mind  sees  God  in  nothing,  not  even  in  spiritual 
things,  His  word  and  ordinances.  The  spiritual  mind  sees  Him 
in  every  thing,  even  in  natural  things,  in  looking  on  the  heavens 
and  the  earth,  and  all  the  creatures, — THY  heavens  ;  sees  all  in 
that  notion,  in  their  relation  to  God  as  His  work,  and  in  them  His 
glory  appearing  ;  stands  in  awe,  fearing  to  abuse  His  creatures 
and  His  favors  to  his  dishonor.  The  day'js  Thine,  and  the  night 


468  LEIGHTON'S  SELECT  WORKS. 

also  is  Thine ;  therefore  ought  not  I  to  forget  Thee  through  the 
day  nor  in  the  night. 

All  that  I  use,  and  all  that  I  have,  is  not  mine,  but  Thine,  and 
therefore  all  shall  be  for  THEE  ;  Thou  art  my  aim  and  scope  in 
all.  Therefore  God  quarrels  with  His  people,  because  they  had 
forgotten  this.  Hos.  ii.  8,  &/c.  The  most  are  strangers  to  these 
thoughts  ;  they  can  eat,  drink,  and  sleep,  lie  down  and  rise  up, 
and  pass  one  day  after  another,  without  one  reverend  or  affection- 
ate thought  of  God.  They  may  give  Him  a  formal  good  morrow, 
and  then  farewell  for  all  the  day  long ;  they  offer  up  their  prayers, 
(as  they  speak,)  and  think  they  have  done  enough,  and  that  after- 
wards their  hearts  may  go  whither  they  will,  provided  they  escape 
grosser  sins  ;  they  never  check  themselves  in  wandering  from  God 
all  the  day,  if  they  fall  not  into  some  deep  mire. 

But  even  they  who  are  somewhat  more  mindful  of  God,  and  see 
Him  in  His  works,  and  consider  them  so  as  to  observe  Him  in 
them,  yet  are  very  faulty  in  thinking  of  Him  seldom,  and  in 
the  slightness  of  such  thoughts  ;  they  are  not  deep  in  them.  We 
do  not  accustom  ourselves  to  walk  with  God,  to  a  continued  and 
delightful  converse  with  Him,  to  be  still  with  Him.  We  can  turn 
our  eyes  no  way  but  He  is  visible  and  legible ;  and  if  He  were 
our  delight,  and  His  name  sweet  to  us,  we  should  eye  that  more 
in  everything,  than  the  things  themselves. 

The  heart  will  readily  espy  and  take  hold  of  every  small  occa- 
sion of  remembering  that  which  it  loves.  That  which  carries 
any  impression  of  the  person  on  whom  the  affection  is  set  is 
more  looked  upon  on  that  side,  and  in  that  reference,  than  any 
other. 

Certainly,  were  God  the  choice  of  our  hearts,  our  natural  use 
and  enjoyment  of  things  would  not  relish  so  much  with  us,  nor 
take  us  up  so  much,  as  the  viewing  of  Him  in  them  all.  In  our 
affairs  and  our  refreshments,  in  company  and  apart,  in  the  behold- 
ing of  heaven  and  earth,  and  all  that  is  round  about  us,  our  eye 
would  be  most  on  HIM  whom  our  soul  loveth.  What  a  pity,  and 
what  a  shame  is  it,  that  we  who  profess  ourselves  to  be  His 
children,  and  even  they  who  truly  are  so,  should  so  little  mind 
our  Father  and  his  greatness  and  glory,  who  is  continually 
minding  us  and  our  good  !  It  is  indeed  a  double  standing  won- 
der in  the  world  which  he  hath  made,  that  God  should  take  so 
much  notice  of  Man,  and  Man  should  take  so  little  notice  of 
God. 

I  said  I  will  take  heed  to  my  ways,  that  I  sin  not  with  my  tongue;  I  will 
keep  my  mouth  with  a  bridle,  while  the  wicked  is  before  me. 

Certainly  it  is  a  high  dignity  that  is  conferred  upon  man,  that 
he  may  as  freely  and  frequently  as  he  will,  converse  with  Him 


EXPOSITORY    LECTURES.  469 

who  made  him,  the  great  King  of  Heaven  and  Earth.  It  is,  in- 
deed, a  vvoqder,  that  God  should  honor  poor  creatures  so  much; 
but  it  is  no  less  strange,  that  men  having  so  great  privileges,  the 
most  part  of  them  do  use  them  so  little.  Seldom  do  we  come  to 
Him  in  times  of  ease.  And  when  we  are  spurred  to  it  by  afflic- 
tions and  pains,  commonly  we  try  all  other  means  rather  than  this, 
which  is  the  alone  true  and  unfailing  comfort.  But  such  as  have 
learned  this  way  of  laying  their  pained  head  and  heart  in  His  bo- 
som, they  are  truly  happy,  though  in  the  world's  language  they  be 
never  so  miserable. 

This  is  the  resource  of  this  holy  man  in  the  time  of  his  afflic- 
tion, whatever  it  was, — prayer  and  tears,  bemoaning  himself  be- 
fore his  God  and  Father,  and  that  the  more  fervently,  in  that  he 
finds  his  speaking  to  men  so  unprofitable ;  and  therefore  he  re- 
frains from  it. 

The  Psalm  consists  of  two  parts,  his  silence  to  men,  and  his 
speech  to  God  ;  and  both  of  them  are  set  with  such  sweet  notes 
of  music,  though  they  be  sad,  that  they  deserve  well  to  be  com- 
mitted To  the  Chief  Musician, 

1  said  I  will  take  heed  to  my  ways.]  It  was  to  himself  that  he 
said  it ;  and  it  is  impossible  for  any  other  to  prove  a  good  or  a 
wise  man,  without  much  of  this  kind  of  speech  to  himself.  It  is 
one  of  the  most  excellent  and  distinguishing  faculties  of  a  reason- 
able creature  ;  much  beyond  vocal  speech,  for  in  that,  some  birds 
may  imitate  us;  but  neither  bird  nor  beast  have  anything  of  this 
kind  of  language,  of  reflecting  or  discoursing  with  itself.  It  is  a 
wonderful  brutality  in  the  greatest  part  of  men,  who  are  so  little 
conversant  in  this  kind  of  speech,  being  framed  and  disposed  for 
it,  and  which  is  not  only  of  itself  excellent,  but  of  continual  use 
and  advantage  ;  but  it  is  a  common  evil  among  men,  to  go  abroad, 
and  out  of  themselves,  which  is  a  madness  and  a  true  distraction. 
It  is  true,  a  man  hath  need  of  a  well  set  mind,  when  he  speaks  to 
himself;  for  otherwise,  he  may  be  worse  company  to  himself  than 
if  he  were  with  others.  But  he  ought  to  endeavor  to  have  a  bet- 
ter with  him,  to  call  in  God  to  his  heart  to  dwell  with  him.  If 
thus  we  did,  we  should  find  how  sweet  this  were  to  speak  to  our- 
selves, by  now  and  then  intermixing  our  speech  with  discourses 
unto  God.  For  want  of  this,  the  most  part  not  only  lose  their 
time  in  vanity,  in  their  converse  abroad  with  others,  but  do  carry 
in  heaps  of  that  vanity  to  the  stock  which  is  in  their  own  hearts, 
and-  do  converse  with  that  in  secret,  which  is  the  greatest  and 
deepest  folly  in  the  world. 

Other  solitary  employments,  as  reading  the  disputes  and  contro- 
versies that  are  among  men,  are  things  not  unuseful ;  yet,  all  turns 
to  waste,  if  we  read  not  our  own  heart,  and  study  that.  This  is 
the  study  of  every  holy  man,  and  between  this  arid  the  considera- 
tion of  God,  he  spends  his  hours  and  endeavors.  Some  have 
40 


470 

recommended  the  reading  of  men  more  than  books ;  but  what  is 
in  the  one,  or  in  both  of  them,  or  all  the  world  beside,  without 
this?  A  man  shall  find  himself  out  of  his  proper  business,  rf  he 
acquaint  not  himself  with  this,  to  speak  much  with  God  and  with 
himself,  concerning  the  ordering  of  his  own  ways. 

It  is  true,  it  is  necessary  for  some  men,  in  some  particular 
charges  and  stations,  to  regard  the  ways  of  others  ;  and  besides 
something  also  there  may  be  of  a  wise  observing  of  others,  to 
improve  the  good  and  the  evil  we  see  in  them,  to  our  own  advan- 
tage, and  the  bettering  of  our  own  ways,  looking  on  them  to 
make  the  repercussion  the  stronger  on  ourselves ;  but  except  it 
be  out  of  charity  and  wisdom,  it  flows  either  from  uncharitable 
malice,  or  else  a  curious  and  vain  spirit,  to  look  much  and  nar- 
rowly into  the  ways  of  others,  and  to  know  the  manner  of  living 
of  persons  about  us,  and  so  to  know  everything  but  ourselves  : 
like  travellers,  that  are  well  seen  in  foreign  and  remote  parts,  but 
strangers  in  the  affairs  of  their  own  country  at  home.  The  check 
that  Christ  gave  to  Peter,  is  due  to  such,  What  is  that  to  thee? 
Follow  thou  me.  John  xxi.  22.  Look  thou  to  thine  own  feet, 
that  they  be  set  in  the  right  way.  It  is  a  strange  thing,  that  men 
should  lay  out  their  diligence  abroad  to  their  loss,  when  their 
pains  might  be  bestowed  to  their  advantage  nearer  at  hand,  at 
home  within  themselves. 

It  is  our  greatest  Glory  to  be  conformed  to  Christ. 

This  observing  and  watching,  as  it  is  needful,  so  it  is  a  very 
delightful  thing,  though  it  will  be  hard  and  painful  to  the  unex- 
perienced. To  have  a  man's  actions  and  words  continually  curb- 
ed, so  that  he  cannot  speak  or  do  what  he  would, — these  are  fet- 
ters and  bonds ;  yet,  to  those  that  know  it,  it  is  a  pleasure  to  gain 
experience,  and  to  be  more  skilled  in  preventing  the  surprises  of 
our  enemies,  and  upon  that  to  have  something  added  to  our  own 
art,  and  to  be  more  able  to  resist  upon  new  occasions,  and  to  find 
ourselves  every  day  outstripping  ourselves.  That  is  the  sweetest 
life  in  the  world,  for  the  soul  to  be  dressing  itself  for  the  espousals 
of  the  Great  King,  putting  on  more  of  the  ornaments  and  beauties 
of  holiness.  That  is  our  glory,  to  be  made  conformable  to  the 
image  of  God,  and  of  Jesus  Christ.  If  an  image  had  sense,  it 
would  desire  nothing  so  much  as  to  look  on  the  original  whence 
it  received  its  name,  and  to  become  more  and  more  like  it :  so  it 
is  the  pleasure  of  renewed  souls,  to  be  looking  on  Him,  and  to  be 
growing  daily  more  like  Him,  whose  living  image  they  are,  and  to 
be  fitting  themselves  for  that  day  of  glory  wherein  they  shall  be 
like  Him  in  the  perfection  they  are  capable  of.  And  this  makes 
death  more  pleasant  than  life  to  the  Believer :  that  which  seems 
so  bitter  to  the  most  of  men,  is  sweetened  to  them  most  wonder- 


EXPOSITORY    LECTURES.  471 

fully.  The  continual  observance  of  a  man's  ways,  the  keeping  a 
watch  continually  over  them,  this  casts  a  light  upon  the  dark 
passage  of  death,  which  is  at  the  end  of  that  walk,  and  conveys 
him  through  to  the  fulness  of  life.  So  that  the  man  who  observes 
himself  and  his  ways  through  life,  hath  little  to  do  in  examining 
them  when  he  comes  to  die.  It  is  a  piece  of  strange  folly,  that 
we  defer  the  whole,  or  a  great  part  of  our  day's  work,  to  the  twi- 
light of  the  evening,  and  are  so  cruel  to  ourselves,  as  to  keep  the 
great  load  of  our  life  for  a  few  hours  or  days,  and  for  a  pained, 
sickly  body.  He  who  makes  it  his  daily  work  to  observe  his  ways, 
is  not  astonished  when  that  day  comes,  which  long  before  was 
familiar  to  him  every  day. 

I  was  Dumb  with  Silence  ;  I  held  my  Peace,  even  from  Good. 

It  is  a  very  useful  and  profitable  thing,  to  observe  the  motions 
and  deportments  of  the  spirits  of  wise  and  holy  men,  in  all  the 
various  postures  and  conditions  they  are  in.  It  is  for  that  purpose 
they  are  drawn  out  to  us  in  the  Scriptures.  There  are  some  gra- 
ces that  are  more  proper,  and  come  more  in  action,  in  times  of 
ease  and  prosperity,  such  as  temperance,  moderation  of  mind, 
humility,  and  compassion.  Others  are  more  proper  for  times  of 
distress,  as  faith,  fortitude,  patience,  and  resignation.  It  is  very 
expedient,  if  not  necessary,  that  affliction  have  its  turns,  and  fre- 
quently, in  the  lives  of  the  children  of  God  ;  it  is  the  tempest  that 
gives  evidence  of  the  pilot's  skill.  And  as  the  Lord  delighteth  in 
all  his  works,  looks  on  the  frame  and  conduct  of  all  things  with 
pleasure,  so  He  is  delighted  to  look  on  this  part,  on  this  low  sea 
of  troubles,  to  see  His  champions  meet  with  hard  and  pressing 
trials,  such  as  sometimes  do  not  only  make  them  feel  them,  but  do 
often  make  the  conflict  dubious  to  them,  so  that  they  seem  to  be 
almost  foiled,  yet  do  they  acquit  themselves,  and  come  off  with 
honor.  It  is  not  the  excellency  of  grace,  to  be  insensible  in  trou- 
ble, (as  some  philosophers  would  have  their  wise  men,)  but  to 
overcome  and  be  victorious. 

Among  the  rest  of  this  holy  man's  troubles,  this  was  one,  that 
the  wicked  did  reproach  him.  This  is  a  sharp  arrow  that  flies 
thick  in  the  world.  It  is  one  of  the  sharpest  stings  of  poverty, 
that,  as  it  is  pinched  with  wants  at  home,  so  it  is  met  with  scorn 
abroad.  It  is  reckoned  among  the  sharp  sufferings  of  holy  men, 
Heb.  xi.  36,  that  they  suffered  bitter  mockings.  Now,  men  com- 
monly return  these  in  the  same  kind,  that  is,  by  the  tongue,  where- 
of David  is  here  aware.  He  refrains  himself  even  from  good; 
not  only  from  his  just  defence,  but  even  from  good  and  pious  dis- 
courses. We  do  so  easily  exceed  in  our  words,  that  it  is  better 
sometimes  to  be  wholly  silent,  than  to  speak  that  which  is  good  : 
for  our  good  borders  so  near  upon  evil,  and  so  easy  is  the  transi- 


472  LEIGHTON'S  SELECT  WORKS. 

tion  from  the  one  to  the  other,  that  though  we  begin  to  speak  of 
God  and  good  things  with  a  good  intention,  yet  how  quickly  run 
we  into  another  channel !  Passion  and  self  having  stolen  in,  turn 
us  quite  from  the  first  design  of  our  speech.  And  this  chiefly  in 
disputes  and  debates  about  religion,  wherein,  though  we  begin 
with  zeal  for  God,  yet  oft-times  in  the  end,  we  testify  nothing  but 
our  own  passion  ;  and  sometimes  we  do  lie  one  against  another  in 
defence  of  what  we  call  the  truth. 

Practical  Knowledge. 

Now  David's  request  is,  Lord  make  me  to  know  mine  end,  and 
the  measure  of  my  days,  what  it  is :  that  I  may  know  how  frail  I 
am.  In  which  he  does  not  desire  a  response  from  God  about  the 
day  of  his  death,  but  instruction  concerning  the  frailty  and  short- 
ness of  his  life.  But  did  not  David  know  this?  Yes,  he  knew  it, 
and  yet  he  desires  to  know  it.  It  is  very  fit  we  should  ask  of  God 
that  He  would  make  us  to  know  the  things  that  we  do  know;  I 
mean,  that  what  we  know  emptily  and  barely,  we  may  know  spir- 
itually and  fruitfully,  and  if  there  be  any  measure  of  this  knowl- 
edge, that  it  may  increase  and  grow  more.  We  know  that  we 
are  sinners,  but  that  knowledge  commonly  produces  nothing  but 
cold,  dry,  and  senseless  confusion  :  but  the  right  knowledge  of  sin 
would  prick  our  hearts,  and  cause  us  to  pour  them  out  before  the 
Lord.  We  know  that  Jesus  is  the  Saviour  of  sinners  ;  it  were  fit 
to  pray  that  we  might  know  more  of  Him,  so  much  of  Him  as 
might  make  us  shape  and  fashion  our  hearts  to  His  likeness.  We 
know  we  must  die,  and  that  it  is  no  long  course  to  the  utmo.st 
period  of  life  ;  yet  our  hearts  are  little  instructed  by  this  knowl- 
edge. How  great  need  have  we  to  pray  this  prayer  with  David 
here,  or  that  with  Moses,  Teach  us  to  number  our  days,  that  ice 
may  apply  our  hearts  unto  wisdom.  Psal.  xc.  12.  Did  we  indeed 
know  and  consider  how  quickly  we  shall  pass  from  hence,  it  were 
not  possible  for  us  to  cleave  so  fast  to  the  things  of  this  life,  and, 
as  foolish  children,  to  wade  in  ditches,  and  fill  our  laps  with  mire 
and  dirt;  to  prefer  base  earth  and  flesh  to  immortality  and  glory. 

Inconsistency  of  Men  in  the  waste  of  Life. 

It  is  a  great  folly  to  complain  of  the  shortness  of  our  life,  and 
yet  to  lavish  it  out  so  prodigally  on  trifles  and  shadows.  If  it  were 
well  managed,  it  would  be  sufficient  for  all  we  have  to  do.  The 
only  way  to  live  indeed,  is  to  be  doing  service  to  God  and  good  to 
men  :  this  is  to  Jive  much  in  a  little  time.  But  when  we  play  the 
fool  in  mis-spending  our  time,  it  may  be  indeed  a  sad  thought  to 
us,  when  we  find  it  gone,  and  we  are  benighted  in  the  dark  so  far 
from  our  home.  But  those  that  have  their  souls  untied  from  this 


EXPOSITORY    LECTURES.  473 

world  and  knit  to  God,  they  need  not  complain  of  the  shortness 
of  it,  having  laid  hold  on  eternal  life.  For  this  life  is  flying  away, 
there  is  no  laying  hold  on  it ;  and  it  is  no  matter  how  soon  it  go 
away  ;  the  sooner  the  better,  for  to  such  persons  it  seems  rather 
to  go  too  slow. 

And  now,  Lord,  what  wait  I  for  ? 

I  am  persuaded,  if  many  would  ask  this  question  of  themselves, 
WJiat  waif  I  for  1  they  would  puzzle  themselves  and  not  find  an 
answer.  There  are  a  great  many  things  that  men  desire  and  are 
gaping  after,  but  few  seek  after  one  thing  chiefly  and  stayedly  ; 
they  float  up  and  down,  and  are  carried  without  any  certain  mo- 
tion, but  by  fancy  and  by  guess;  and  no  wind  can  be  fair  for  such 
persons,  who  aim  at  no  certain  haven. 

If  we  put  this  question  to  ourselves,  What  would  I  have  ?  it  were 
easy  for  many  to  answer — I  would  have  an  easy,  quiet,  peaceable 
life  in  this  world,  So  \voi:%d  an  ox  or  a  horse.  And  is  that  all  ? 
May  be  you  would  have  a  greater  height  of  pleasure  and  honor. 
But  think  on  this  one  thing  :  there  is  this  one  crack  and  vanity 
that  spoils  all  these  things,  that  they  will  not  bear  you  up  when 
you  lean  to  them  in  times  of  distress  ;  and  besides,  when  you 
have  them  they  may  be  pulled  from  you,  and  if  not,  you  must  be 
plucked  away  from  them  wkhin  a  little  while.  There  is  much 
seeming  content  in  the  pursuit  of  these  things,  but  they  are  lost 
with  greater  discontent.  It  is  God's  goodness  to  men,  to  blast  all 
things  in  the  world  to  them,  and  to  break  their  fairest  hopes,  that 
they  maybe  constrained  to  look  above  to  Himself:  He  beats  them 
from  all  shores,  that  He  may  bring  them  to  the  Rock  that  is  higher 
than  they.  Psal.  Jxi.  2. 

My  Hope  is  in  Thee. 

Hope  is  the  great  stock  of  believers :  it  is  that  which  upholds 
them  under  all  the  faintings  and  sorrows  of  their  mind  in  this 
life,  and  in  their  going  through  the  valley  and  shadow  of  death, 
It  is  the  helmet  of  their  salvation,  which,  while  they  are  looking 
over  to  eternity,  beyond  this  present  time,  covers  and  keeps  their 
head  safe  amidst  all  the  darts  that  fly  round  about  them.  In  the 
present  discomfort  and  darkness  of  mind,  and  the  saddest  hours 
they  meet  with  in  this  life,  Hope  is  that  which  keeps  up  the  soul  ; 
and  it  is  that  which  David  cheered  up  his  soul  with,  Psal.  xlii.  5. 
Why  art  thou  cast  down,  O  my  soul,  and  why  art  thou  disquieted 
in  me  ?  Hope  thou  in  God,  for  I  shall  yet  praise  Him  for  the 
help  of  His  countenance.  And  even  in  this  point  the  children  of 
the  world  have  no  great  advantage  of  .the  children  of  God,  as  to 
the  things  of  this  life  ;  for  much  of  their  satisfaction,  such  as  it  is, 
*40 


474  LEIGHTON'S  SELECT  WORKS. 

doth  hang,  for  the  most  part,  on  their  hope ;  the  happiest  and 
richest  of  them  do  still  piece  it  out  with  some  further  expectation, 
something  they  look  for  beyond  what  they  have,  and  the  expecta- 
tion of  that  pleases  them  more  than  all  their  present  possessions. 
But  this  great  disadvantage  they  have,  that  all  their  hopes  are  but 
heaps  of  delusions  and  lies,  and  either  they  die  and  obtain  them 
not,  or  if  they  do  obtain  them,  yet  they  obtain  them  not ;  they 
are  so  far  short  of  what  they  fancied  and  imagined  of  them  before- 
hand. But  the  hope  of  the  children  of  God,  as  it  is  without  fail 
sure,  so  it  is  inconceivably  full  and  satisfying,  far  beyond  what  the 
largest  apprehension  of  any  man  is  able  to  reach.  Hope  in  God! 
What  is  wanting  there  1 

This  hope  lodges  only  in  the  pure  heart:  it  is  a  precious  liquor 
that  can  be  kept  only  in  a  clean  vessel,  and  that  which  is  not  so 
cannot  receive  it,  but  what  it  seems  to  receive  it  corrupts  and  de- 
stroys. It  is  a  confidence  arising  from  peace,  agreement,  and 
friendship,  which  cannot  subsist  betwixt  the  God  of  purity  and 
those  who  allow  unholiness  in  themselves.  It  is  a  strange  impu- 
dence for  men  to  talk  of  their  trust  and  hope  in  God,  who  are  in 
perfect  hostility  against  Him.  Bold  fellows  go  through  dangers 
here,  but  it  will  not  be  so  hereafter.  Jer.  ii.  27.  They  turn  to 
Me  the  back,  and  not  the  face ;  yet,  in  their  trouble,  they  say, 
Arise  and  save  us  :  they  do  it  as  confidently  as  if  they  never  had 
despised  God,  but  they  mistake  the  matter ;  it  is  not  so.  Go  and 
cry,  says  He,  to  the  gods  whom  ye  have  chosen.  Judg.  x.  14.  When 
men  come  to  die,  then  they  catch  hold  of  the  mercy  of  God ;  but 
from  that  their  filthy  hands  are  beat  off,  there  is  no  help  for  them 
there,  and  so  they  fall  down  to  the  pit.  A  holy  fear  of  God,  and 
a  happy  hope  in  Him,  are  commonly  linked  together.  Behold  the 
eye  of  the  Lord  is  upon  them  that  fear  Him,  upon  them  that  hope 
in  His  mercy.  Psal.  xxxiii.  19. 

Benefit  of  Affliction. 

We  are  naturally  very  partial  judges  of  ourselves  ;  and,  as  if  we 
were  not  sufficiently  able  by  nature,  we  study  and  devise  by  art 
to  deceive  ourselves.  We  are  ready  to  reckon  any  good  that  is 
in  us  to  the  full,  nay,  to  multiply  it  beyond  what  it  is  ;  and  further 
to  help  this,  we  use  commonly  to  look  on  those  who  have  less 
goodness  in  them,  who  are  weaker,  more  foolish  and  worse  than 
ourselves  ;  and  so  we  magnify  the  sense  of  our  own  worth  and 
goodness  by  that  comparison.  And  as  in  the  goodness  we  have, 
or  imagine  we  have,  so  likewise  in  the  evils  we  suffer,  we  use  to 
extol  them  very  much  in  conceit.  We  account  our  lightest  afflic- 
tions very  great ;  and  to  heighten  our  thoughts  of  them,  we  do 
readily  take  a  view  of  those  who  are  more  at  ease  and  less  afflicted 
than  ourselves;  and  by  these  devices  we  nourish  in  ourselves 


EXPOSITORY   LECTURES.  475 

pride,  by  the  overweening  conceit  of  our  goodness,  and  impatience, 
by  the  overfeeling  sense  of  our  evils.  But  if  we  would  help  our- 
selves by  comparison,  we  should  do  well  to  view  those  persons 
who  are,  or  have  been,  eminent  for  holiness,  recorded  in  holy  writ, 
or  whom  we  know  in  our  own  times,  or  have  heard  of  in  former 
times  ;  and  by  this  means,  we  should  lessen  the  great  opinion  we 
have  of  our  own  worth.  And  so  likewise  should  we  consider  the 
many  instances  of  great  calamities  and  sorrows,  which  would  tend 
to  quiet  our  minds,  and  enable  us  to  possess  our  souls  in  patience, 
under  the  little  burden  of  trials  that  lies  upon  us.  And,  especially, 
we  shall  find  those  instances  to  fall  in  together,  that  as  persons 
have  been  very  eminent  in  holiness,  they  have  also  been  eminent 
in  suffering  very  sore  strokes  and  sharp  scourges  from  the  hand  of 
God.  If  we  would  think  on  their  consuming  blows  and  broken 
bones,  their  bones  burnt  as  a  hearth,  and  their  flesh  withered  as 
grass,  certainly,  we  should  entertain  our  thoughts  sometimes  with 
wonjder  at  God's  'indulgence  to  us,  that  we  are  so  little  afflicted, 
when  so  many  of  the  children  of  men,  and  so  many  of  the  chil- 
dren of  God,  suffer  so  many  and  so  hard  things  ;  and  this  would 
very  much  add  to  the  stock  of  our  praises.  VVe  should  not  think 
that  we  are  more  innocent  in  not  deserving  those  things  that  are 
inflicted  on  others,  but  rather,  that  He  who  thus  measures  out  to 
them  and  to  us,  knows  our  size,  and  sees  how  weak  we  are  in 
comparison  of  them ;  and  that  therefore  He  is  indulgent  to  us, 
not  because  we  are  better,  but  because  we  are  weaker,  and  are 
not  able  to  bear  so  much  as  he  lays  on  the  stronger  shoulders. 
Even  in  the  sharpest  of  these  rods,  there  is  mercy.  It  is  a  privi- 
lege to  the  sheep  that  is  ready  to  wander  to  be  beaten  into  the 
right  way.  When  thou  art  corrected,  think  that  thereby  thy  sins 
are  to  be  purged  out,  thy  passions  and  lust  to  be  crucified  by  these 
pains ;  and  certainly,  he  that  finds  any  cure  of  the  evils  of  his 
spirit  by  the  hardest  sufferings  of  his  flesh,  gets  a  very  gainful 
bargain.  If  thou  account  sin  thy  greatest  unhappiness  and  mis- 
chief, thou  wilt  be  glad  to  have  it  removed  on  any  terms.  There 
is  at  least  in  the  time  of  affliction,  a  cessation  from  some  sins  ;  the 
raging  lust  of  ambition  and  pride  doth  cease,  when  a  man  is  laid 
upon  his  back ;  and  these  very  cessations  are  some  advantages. 

Hold  not  Thy  Peace  at  my  Tears 

Though  this  gift  of  tears  doth  often  flow  from  the  natural  tem- 
per, yet  where  that  temper  becomes  spiritual  and  religious,  it 
proves  a  singular  instrument  of  repentance  and  prayer.  But  yet 
there  may  be  a  very  great  height  of  piety  and  godly  affections 
where  tears  are  wanting ;  yea,  this  defect  may  proceed  from  a 
singular  sublimity  of  religion  in  their  souls,  being  acted  more  in 
the  upper  region  of  the  intellectual  mind,  and  so  not  communicat- 


476  LEIGIITON'S  SELECT  WORKS. 

ing  much  with  the  lower  affections,  or  these  expressions  of  them, 
We  are  not  to  judge  of  our  spiritual  proficiency  by  the  gift  of 
prayer,  for  the  heart  may  be  very  spiritually  affected,  where 
there  is  no  readiness  or  volubility  of  words.  The  sure  measure 
of  our  growth,  is  to  be  had  from  our  holiness,  which  stands  in 
this,  to  see  how  our  hearts  are  crucified  to  the  world,  and  how  we 
are  possessed  with  the  love  of  God,  arid  with  ardent  longings  after 
union  with  Him,  and  dwelling  in  His  presence  hereafter,  and  in 
being  conformed  to  His  will  here. 

It  is  the  greatest  folly  imaginable  in  some,  to  shed  tears  for 
their  sins,  and  within  a  little  while  to  return  to  them  again  :  they 
think  there  is  some  kind  of  absolution  in  this  way  of  easy  venting 
themselves  by  tears  in  prayer,  and  when  a  new  temptation  returns, 
they  easily  yield  to  it.  This  is  lightness  and  foolishness,  like  the 
inconstancy  of  a  woman  who  entertains  new  lovers  in  her  mourn- 
ing apparel,  having  expressed  much  sorrow  and  grief  for  her  for- 
mer husband. 


Oh  spare   me,  that  I  may  recover   Strength,  before  I  go  hence,  and  be 
no  more. 

Why  is  it  that  we  do  not  extremely  hate  that  which  we  so  des- 
perately love,  sin  1  For  the  deformity  of  itself  is  unspeakable  : 
and,  besides,  it  is  the  cause  of  all  our  woes.  Sin  hath  opened  the 
sluices,  and  lets  in  all  the  deluge  of  sorrows  which  makes  the 
life  of  poor  man  nothing  else  than  vanity  and  misery,  so  that  the 
meanest  orator  in  the  world  may  be  eloquent  enough  on  thai  sub- 
ject. What  is  our  life,  but  a  continual  succession  of  many  deaths  ? 
Though  we  should  say  nothing  of  all  the  bitterness  and  vexations 
that  are  hatched  under  the  sweetest  pleasures  in  the  world,  this 
one  thing  is  enough,  the  multitude  of  diseases  and  pains,  the  va- 
riety of  distempers,  that  those  houses  we  are  lodged  in  are  exposed 
to.  Poor  creatures  are  oft-times  tossed  betwixt  two,  the  fear  of 
death,  and  the  tediousness  of  life  ;  and  under  these  fears,  they 
cannot  tell  which  to  choose.  Holy  men  are  not  exempted  from 
some  apprehensions  of  God's  displeasure  because  of  their  sins  ; 
and  that  may  make  them  cry  out  with  David,  O  spare  me,  that  I 
may  recover  strength,  before  I  go  hence,  and  be  no  more.  Or, 
perhaps,  this  may  be  a  desire,  not  so  much  simply  for  the  prolong- 
ing of  life,  as  for  the* intermitting  of  his  pain,  to  have  ease  from 
the  present  smart.  The  extreme  torment  of  some  sickness,  may 
draw  the  most  fixed  and  confident  spirits  to  cry  out  very  earnestly 
for  a  little  breathing.  Or  rather,  if  the  words  imply  the  desire  of 
a  recovery,  and  the  spinning  out  of  the  thread  of  his  life  a  little 
longer,  surely  he  intended  to  employ  it  for  God  and  His  service. 
But  long  life  was  suitable  to  the  promises  of  that  time  :  so  Heze- 
kiah,  Isa.  xxxviii.  5.  There  is  no  doubt  those  holy  men  under 


EXPOSITORY    LECTURES.  477 

the  Law,  knew  somewhat  of  the  state  of  immortality  ;  their  calling 
themselves  strangers  on  earth  (Heb.  xi.  13,)  argued  that  they 
were  no  strangers  to  these  thoughts.  But  it  cannot  be  denied, 
that  that  doctrine  was  but  darkly  laid  out  in  those  times.  It  is 
Christ  Jesus  who  hath  brought  life  and  immortality  to  light,  who 
did  illuminate  life  and  immortality,  which  before  stood  in  the 
dark. 

Surely,  the  desire  of  life  is,  for  the  most  part,  sensual  and  base, 
when  men  desire  that  they  may  still  enjoy  their  animal  pleasures, 
and  are  loth  to  be  parted  from  them.  They  are  pleased  to  term 
it,  a  desire  to  live  and  repent;  and  yet  few  do  it  when  they  are 
spared :  like  evil  debtors,  who  desire  forbearance  from  one  term 
to  another  ;  but  with  no  design  at  all  to  pay.  But  there  is  a  na- 
tural desire  of  life,  something  of  abhorrence  in  nature  against  the 
dissolution  of  these  tabernacles.  We  are  loth  to  go  forth,  like 
children  who  are  afraid  to  walk  in  the  dark,  not  knowing  what 
may  be  there.  In  some,  such  a  desire  of  life  may  be  very  rea- 
sonable ;  being  surprised  by  sickness,  and  apprehensions  of  death, 
and  sin  unpardoned,  they  may  desire  a  little  time  before  they 
enter  into  eternity.  For  that  change  is  not  a  thing  to  be  hazard- 
ed upon  a  few  days  or  hours'  preparation.  I  will  not  say  that 
death-bed  repentance  is  altogether  desperate,  but  certainly  it  is 
very  dangerous,  and  to  be  suspected ;  and,  therefore,  the  desire 
of  a  little  time  longer,  in  such  a  case,  may  be  very  allowable. 

I  will  not  deny  but  it  is  possible,  even  for  a  believer,  to  be  ta- 
ken in  such  a  posture,  that  it  may  be  very  uncomfortable  to  him 
to  be  carried  off  so,  through  the  affrightments  of  death,  and  his 
darkness  as  to  his  after-state.  On  the  other  hand,  it  is  an  argu- 
ment of  a  good  measure  of  spirituality  and  height  of  the  love  of 
God,  to  desire  to  depart,  and  be  dissolved,  in  the  midst  of  health, 
and  the  affluence  of  worldly  comforts.  But  for  men  to  desire  and 
wish  to  be  dead,  when  they  are  troubled  and  vexed  with  anything, 
is  but  a  childish  folly,  flowing  from  a  discontented  mind,  which 
being  over,  they  desire  nothing  less  than  to  die.  It  is  true  there 
may  be  a  natural  desire  of  death,  which  at  sometimes  have  shined 
in  the  spirits  of  some  natural  men  :  and  there  is  much  reason  for 
it,  not  only  to  be  freed  from  the  evils  and  troubles  of  this  life,  but 
even  from  those  things  which  many  of  this  foolish  world  account 
their  happiness, — sensual  pleasures,  to  eat  and  drink,  and  to  be 
hungry  again,  and  still  to  round  that  same  course  which,  to  souls 
that  are  raised  above  sensual  things,  is  burdensome  and  grievous. 

But  there  is  a  spiritual  desire  of  death,  which  is  very  becoming 
a  Christian.  For  Jesus  Christ  hath  not  only  opened  very  clearly 
the  doctrine  of  eternal  life,  but  He  Himself  hath  passed  through 
death,  and  lain  down  in  the  grave  ;  He  hath  perfumed  that  pas- 
sage, and  warmed  that  bed  for  us ;  so  that  it  is  sweet  and  ami- 
able for  a  Christian  to  pass  through  and  follow  Him,  and  to  be 


478  LEIGHTON'S  SELECT  WORKS. 

where  He  is.  It  is  a  strange  thing,  that  the  souls  of  Christians 
have  not  a  continual  desire  to  go  to  that  company  which  is  above  ; 
(finding  so  much  discord  and  disagreement  among  the  best  of 
men  that  are  here  ;)  to  go  to  the  spirits  of  just  men  made  perfect , 
where  there  is  light,  and  love,  and  nothing  else ;  to  go  to  the 
company  of  angels,  a  higher  rank  of  blessed  spirits  ;  but,  most 
of  all,  to  go  to  God,  and  to  Jesus  the  Mediator  of  the  New  Testa- 
ment. And,  to  say  nothing  positively  of  that  glory,  (for  the  truth 
is,  we  can  say  nothing  of  it,)  the  very  evils  that  death  delivers 
the  true  Christian  from,  may  make  him  long  for  it ;  for  such  an 
one  may  say — I  shall  die,  and  go  to  a  more  excellent  country, 
where  I  shall  be  happy  forever  :  that  is,  I  shall  die  no  more,  I 
shall  sorrow  no  more,  I  shall  be  sick  no  more,  and,  which  is  yet 
more  considerable,  I  shall  doubt  no  more,  and  shall  be  tempted 
no  more  ;  and,  which  is  the  chiefest  of  all,  I  shall  sin  no  more. 


Not  slothful  in  Business.    Rom.  xii.  11. 

These  condensed  rules  have  much  in  them  ;  and  this  one  is 
very  needful,  for  often  a  listless,  indisposed  weariness  overtakes 
even  good  men  :  seeing  so  little  to  be  done  to  any  purpose,  they 
are  almost  ready  to  give  over  all  ;  yet,  they  ought  to  bestir  them- 
selves, and  apply  to  diligence  in  their  place.  Be  not  unduly 
stickling  and  busy  in  things  improper,  but  enclosing  thy  diligence 
within  thy  sphere.  Suffer  it  not  to  stand,  but  keep  it  there  in 
motion.  As  to  thy  worldly  affairs,  be  so  diligent  as  to  give  them 
good  despatch,  when  thou  art  about  them,  but  have  thy  heart  as 
little  in  them,  as  much  disengaged  as  may  be ;  yet  so  acquitting 
them  wisely,  they  shall  trouble  thee  the  less,  when  thou  art  in 
higher  and  better  employments.  As  to  thyself,  be  often  examin- 
ing thy  heart  and  ways,  striving  constantly  against  sin  ;  though 
little  sensible  advantage  be  gained,  yet,  if  thou  yield,  it  will  be 
worse ;  if  it  prevail  so  much  amidst  all  thy  opposition,  what  would 
it  do  if  thou  shouldst  sit  still !  Use  all  holy  means,  how  fruitless 
soever  they  seem  for  the  present,  and  wait  on  God.  ]Ve  have 
toiled  all  night,  said  Simon,  and  taken  nothing,  Luke  v.  5 :  and 
yet,  at  his  command,  essaying  again,  they  took  more  at  once,  than 
if,  after  their  ordinary  way,  they  had  been  taking  all  night.  So 
as  to  others,  give  not  up  because  thou  seest  no  present  success, 
but,  in  thy  place,  admonish,  exhort,  and  rebuke,  with  all  meekness 
and  patience.  Doth  God  wait  on  sinners,  and  wilt  not  thou  wait 
a  little  for  others  ? 


SELECTIONS 
FROM  THE  EXPOSITION  OF  THE  CREED 

COMMONLY    CALLED 

THE  APOSTLES'  CREED. 

1  Tim.  iii.  9.     Holding  the  mystery  of  Faith  in  a  pure  Conscience. 

THE  CREED. — I  believe  in  God,  the  Father  Almighty,  Maker 
of  Heaven  and  Earth;  and  in  Jesus  Christ,  His  only  Son,  Our 
Lord  ;  who  was  conceived  by  the  Holy  Ghost,  born  of  the  Virgin 
Mary;  suffered  under  Pontius  Pilate,  was  crucified,  dead,  and 
buried ;  he  descended  into  hell :  the  third  day  he  rose  again  from 
the  dead,  he  ascended  into  Heaven,  and  sitteth  on  the  right  hand  of 
God,  the  Father  Almighty;  from  (hence  He  shall  come  to  judge 
the  quick  and  the  dead.  I  believe  in  the  Holy  Ghost,  the  holy 
catholic  church ;  the  communion  of  saints ;  the  forgiveness  of 
sins ;  the  resurrection  of  the  body  :  and  the  life  everlasting. 

You  see  clearly  in  these  words  a  rich  jewel,  and  a  precious 
cabinet  fit  for  it ;  the  mystery  of  faith  laid  up  and  kept  in  a  pure 
conscience.  And  these  two  are  not  only  suitable,  but  inseparable, 
as  we  see  in  the  first  chapter  of  this  Epistle,  ver.  10 :  they  are 
preserved  and  lost  together,  they  suffer  the  same  shipwreck  ;  the 
casting  away  of  the  one,  is  the  shipwreck  of  the  other  :  if  the  one 
perish,  the  other  cannot  escape.  Every  believer  is  the  temple 
of  God  ;  and  as  the  tables  of  the  Law  were  kept  in  the  Ark,  this 
pure  conscience  is  the  Ark  that  holds  the  mystery  of  faith.  You 
think  you  are  believers,  you  do  not  question  that,  and  would  take 
it  ill  that  others  should.  It  is  very  hard  to  convince  men  of  un- 
belief, directly  and  in  itself.  But  if  you  do  believe  this  truth, 
that  the  only  receptacle  of  saving  faith,  is,  a  purified  conscience, 
then,  I  beseech  you,  question  yourselves  concerning  that :  being 
truly  answered  in  it,  it  will  resolve  you  touching  your  faith,  which 
you  are  so  loth  to  question  in  itself.  Are  your  consciences  pure  ? 
Have  you  a  living  hatred  and  antipathy  against  all  impurity? 
Then,  surely,  faith  is  there  ;  for  it  is  the  peculiar  virtue  of  faith 
to  purify  the  heart,  (Acts  xv.  9,)  and  the  heart  so  purified,  is  the 
proper  residence  of  faith,  where  it  dwells  and  rests  as  in  its  natu- 
ral place.  But  have  you  consciences  that  can  lodge  pride,  and 
lust,  and  malice,  and  covetousness,  and  such  like  pollutions? 
Then,  be  no  more  so  impudent  as  to  say,  you  believe,  nor  deceive 
yourselves  so  far  as  to  think  you  do.  The  blood  of  Christ  never 


480 

speaks  peace  to  any  conscience  but  the  same  that  it  purifies  from 
dead  works  to  serve  the  living  God.  Heb.  ix.  13,  14.  As  that 
blood  is  a  sacrifice  to  appease  God's  wrath,  so,  it  is  a  laver  to  wash 
our  souls;  and,  to  serve  both  ends,  it  is  as  was  the  blood  of  legal 
sacrifices,  both  offered  up  to  God  and  sprinkled  upon  us,  as  both 
are  expressed  in  the  Apostle's  words  there.  Do  not  think  that 
God  will  throw  this  jewel  of  faith  into  a  sty  or  kennel,  a  conscience 
full  of  defilement  arid  uncleanness.  Therefore,  if  you  have  any 
mind  to  these  comforts  and  the  peace  that  faith  brings  along  with 
it,  be  careful  to  lodge  it  where  it  delights  to  dwell,  in  a  pure  con- 
science. Notwithstanding  the  unbelieving  world  mocks  the  name 
of  purity,  yet,  study  you,  above  all,  that  purity  and  holiness  which 
may  make  your  souls  a  fit  abode  for  faith,  and  for  that  peace  which 

it  worketh,  and  for  that  Holy  Spirit  who  works  both  in  you. 

******* 

Remember,  then,  since  we  profess  this  faith,  which  is  the  proper 
seat  of  faith.  Not  our  books,  our  tongues  only,  or  memories,  or 
judgment,  but  our  conscience ;  and  not  our  natural  conscience 
defiled  and  stuffed  with  sin,  but  renewed  and  sanctified  by  grace. 
Holding  the  mystery  of  faith  in  a  pure  conscience. 

I  believe  in  God,  the  Father,  the  Son,  and  the  Holy  Ghost.] 

That  sublime  mystery  is  to  be  cautiously  treated  of,  and  rather 
humbly  to  be  admired,  than  curiously  dived  into.  The  day  will 
come,  (truly  a  day,  for  here  we  aie  beset  with  the  gloomy  nightly 
shades  c'f  ignorance,)  wherein  we  shall  see  Him  as  He  is.  1  John 
iii.  2.  In  the  mean  time,  let  us  devoutly  worship  Him,  as  He  has 
revealed  Himself  to  us ;  for  this  is  the  true  way  to  that  Heavenly 
country  where  we  shall  see  Him  face  to  face.  And  it  is  our  inter- 
est here  to  believe  the  Trinity  of  persons  in  the  Unity  of  the  God- 
head, and  to  trust  in  them  as  such  :  for  this  is  the  spring  of  all 
our  hope,  that  the  middle  of  the  THREE  became  our  Mediator, 
and  the  Holy  Spirit  our  guide  and  teacher,  and  the  Father  recon- 
ciles us  to  Himself  by  the  Son,  and  renews  us  by  the  Spirit. 

Maker  of  Heaven  and  Earth.] 

We  make  more  bold  to  speak  out  our  own  questioning  of  the 
love  and  good-will  of  God,  because  we  think  we  have  some  reason 
in  that  from  our  own  unworthiness  ;  but  if  we  would  sound  our  own 
hearts,  we  should  often  find  in  our  distrust  some  secret  doublings 
of  God's  power,  Psal.  Ixxviii.  19.  Can  God  prepare  a  table  in  the, 
wilderness  ?  said  they  ;  though  accustomed  to  miracles,  yet  still  un- 
believing. We  think  we  are  strongly  enough  persuaded  of  this, 
but  our  hearts  deceive  us.  Qua  scimus  cum  neccsse  non  est,ea  in 
necessitate  nescimus,  says  Bernard :  The  things  which  we  seem  to 


EXPOSITION    OP    THE    CREED.  482 

know  when  it  is  not  necessary  for  us  to  know  them,  we  find, 
when  necessary,  that  we  know  not.  The  heart  is  deceitful.  Jer. 
xvii.  9 — where  he  is  speaking  of  trusting.  It  is  not  for  nothing, 
that  God  by  His  prophets  so  often  inculcates  this  doctrine  of  His 
power,  and  this  great  instance  of  it,  the  Creation,  when  He  prom- 
ises great  deliverances  to  His  Church,  and  the  destruction  of  their 
enemies.  See  Isa.  xlv.  12,  and  li.  12.  What  can  be  too  hard 
for  Him,  who  found  it  not  too  hard  to  make  a  world  of  nothing? 
If  thou  look  on  the  public,  the  enemies  of  the  Church  are  strong  : 
if  on  thyself,  thou  hast  indeed  strong  corruptions  within,  and 
strong  temptations  without:  yet,  none  of  these  are  almighty,  as 
thy  God  is.  What  is  it  thou  wouldst  have  done,  that  He  cannot 
do  if  He  think  fit '.'  And  if  He  think  it  not  fit,  if  thou  art  one  of 
His  children,  thou  wilt  think  with  him  ;  thou  wilt  reverence  His 
wisdom,  and  rest  satisfied  with  His  will.  This  is  believing  in- 
deed ;  the  rolling  all  our  desires  and  burdens  over  upon  an  al- 
mighty God.  And  where  this  is,  it  cannot  choose  but  establish 
the  heart  in  the  midst  of  troubles,  and  give  it  a  calm  within  in  the 
midst  of  the  greatest  storms. 

And  try  what  other  confidences  you  will,  they  shall  prove  vain 
and  lying  in  the  day  of  trouble.  He  that  thinks  to  quiet  his  mind 
and  find  rest  by  worldly  comfort,  is,  as  Solomon  compares  his 
drunkard,  like  one  that  lies  down  in  the  midst  of  the  sea,  or,  that 
sleepeth  on  the  top  of  a  mast :  Prov.  xxiii.  34,  he  can  have  but 
unsettled  rest  and  repose,  that  lies  there.  But  he  that  trusteth  in 
the  Lord,  is  as  Mount  Sion  that  cannot  be  removed.  Psal.  cxxv.  1. 
When  we  lean  upon  other  props  besides  God,  they  prove  broken 
reeds  that  not  only  fail,  but  pierce  the  hand  that  leans  on  them. 
Jer.  xvii.  7. 

There  is  yet  another  thing  in  this  Article,  which  serves  further 
to  uphold  our  faith,  That  of  necessity.  He  who  made  the  world 
by  His  power,  doth  likewise  rule  it  by  His  providence.  It  is  so 
great  a  fabric  as  cannot  be  upheld  and  governed  by  any  less  pow- 
er than  that  which  made  it.  He  did  not  frame  this  world,  as  the 
carpenter  his  ship,  to  put  it  into  other  hands  and  look  no  more 
after  it ;  but  as  He  made  it,  so  He  is  the  continual  pilot  of  it,  sits 
still  at  the  helm,  and  guides  it;  yea,  He  commands  the  winds  and 
seas,  and  they  obey  Him.  And  this  serves  much  for  the  comfort 
of  the  godly,  but  I  cannot  here  insist  on  it. 

And  in  Jesus  Christ.] 

The  two  great  works  of  God,  by  which  He  is  known  to  us,  are 
Creation  and  Redemption,  which  is  a  new  or  second  creation. 
The  Son  of  God,  as  God,  was  with  the  Father,  as  the  worker  of 
the  former  ;  but  as  God-man,  He  is  the  author  of  the  latter.  St. 
John  begins  his  gospel  with  the  first,  and  from  that  passes  on  to 
41 


482  LEIGHTON'S  SELECT  WORKS. 

the  second.  In  the  beginning  was  The  Word — by  Him  were  all 
things  made.  But  at  ver.  14,  the  other  is  expressed  :  The  Word 
was  made  flesh,  and  he  dwelt  among  its,  had  a  tent  like  ours,  and 
made  of  the  same  materials.  He  adds,  He  was  full  of  grace  and 
truth  ;  and  for  this  end  (as  there  follows,)  that  we  might  all  receive 
of  his  fulness,  grace  for  grace.  And  this  is  that  great  work  of 
new  creation.  Therefore  the  prophet  Isaiah,  fortelling  this  great 
work  from  the  Lord's  own  mouth,  speaks  of  it  in  these  terms, 
Chap.  li.  16.  That  I  may  plant  the  heavens  and  lay  the  founda- 
tion of  the  earth,  and  say  unto  Sion,  Thou  art  my  people.  That 
making  of  a  new  people  to  Himself  in  Christ,  is  as  the  framing  of 
heaven  and  earth.  Now  this  restoration  by  Jesus  Christ,  supposes 
the  ruin  and  misery  of  man  by  his  fall,  that  sin  and  death  under 
which  he  is  born.  This  we  all  seem  to  know,  and  acknowledge, 
and  well  we  may,  for  we  daily  feel  the  woful  fruits  of  that  bitter 
root :  but  the  truth  is,  the  greatest  part  of  us  are  not  fully  con- 
vinced, and  therefore,  do  not  consider  this  gulf  of  wretchedness 
into  which  we  are  fallen.  If  we  were,  there  would  be  more  cries 
amongst  us  for  help  to  be  drawn  out  and  delivered  from  it :  this 
great  Deliverer,  this  Saviour  would  be  of  more  use,  and  of  more 
esteem  with  us.  But  I  cannot  now  insist  on  that  point. 

Only  consider,  that  this  makes  the  necessity  of  a  Mediator. 
The  disunion  and  distance  which  sin  hath  made  betwixt  God  and 
K.an,  cannot  be  made  up  but  by  a  Mediator,  one  to  come  betwixt  ; 
so  that  there  is  now  no  believing  in  God  the  Father,  but  by  this 
believing  in  Jesus  his  Son  ;  no  appearing  without  horror,  yea, 
without  perdition,  before  so  just  a  Judge  highly  offended,  but  by 
the  intervention  of  so  powerful  a  Reconciler,  able  to  satisfy  and 
appease  Him.  And  He  tells  it  us  plainly  and  graciously,  that  we 
mistake  not  our  way,  No  man  cometh  unto  the  Father  but  by  me. 
John  xiv.  6. 

Few  are  our  thoughts  concerning  God  and  returning  to  Him  ; 
but  if  we  have  any,  this  is  our  unhappiness,  that  naturally  we  are 
subject  to  leave  out  Christ  in  them.  We  think  there  is  something 
to  be  done  :  we  talk  of  repentance,  of  prayer,  and  of  amendment, 
though  we  have  not  these  neither.  But  if  we  had  these,  there  is 
yet  one  thing  necessary  above  all  these,  which  we  forget ;  there  is 
absolute  need  of  a  Mediator  to  make  our  peace,  and  restore  us 
into  favor  with  God,  One  who  must  for  that  end  do  and  suffer  for 
us  what  we  can  neither  do  nor  suffer.  Though  we  could  shed 
rivers  of  tears,  they  cannot  wash  out  the  stain  of  any  one  sin  ;  yea, 
there  is  some  pollution  in  our  very  tears,  so  that  they  themselves 
have  need  to  be  washed  in  the  blood  of  Jesus  Christ. 

• 
Suffered  under  Pontius  Pilate,  was  crucified.] 

That  he  died,  and  what  kind  of  death,  you  see,  is  expressed. 


EXPOSITION    OF    THE    CREED.  483 

But  as  many  particular  sufferings  of  his  body  are  not  here  men 
tioned,  so  none  of  those  of  his  soul,  but  all  are  comprehended  in 
this  general  word,  He  sufficed.  Those  were  too  great  to  be  duly 
expressed  in  so  short  a  form,  and  therefore,  are  better  expressed 
by  supposing  them,  and  including  them  only  in  this,  He  suffered. 
As  he  that  drew  the  father,  among  others,  beholding  the  sacrific- 
ing of  his  own  daughter,  signified  the  grief  of  the  rest  in  their 
gestures,  and  visages,  and  tears,  bat  drew  the  father  vailed  ;  so 
here,  the  crucifying  and  death  of  our  Saviour  are  expressed,  but 
the  unspeakable  conflicts  of  his  soul  are  vailed  under  the  general 
term  of  suffering.  But  surely,  that  invisible  cup  which  came  from 
his  Father's  hand,  was  far  more  bitter  than  the  gall  and  vinegar 
from  the  hand  of  his  enemies  ;  the  piercing  of  his  soul,  far  sharper 
than  the  nails  and  thorns.  He  could  answer  these  sweetly  with 
Father,  forgive  them,  for  they  know  not  ivhat  they  do.  But  those 
other  pangs  drew  from  him  another  kind  of  word,  My  God,  my 
God,  why  hast  thou forsaken  me? 

Died.]  No  less  would  serve,  and  therefore  he  was  obedient  even 
unto  the  death,  as  the  sentence  against  us  did  bear,  and  the  sacri- 
ces  of  the  Law  did  prefigure.  When  the  sacrifices  drew  back 
and  went  unwillingly  to  the  place,  the  heathens  accounted  it  an 
ill  presage.  Never  was  sacrifice  more  willing  than  Christ.  I  lay 
down  my  life  for  my  sheep,  says  he,  and  no  man  taketh  it  from  me. 
John  x.  15,  18.  As  a  sheep  before  the  shearers  is  dumb,  so  he 
opened  not  his  mouth.  He  gave  his  back  to  the  smiters.  Isa.  liii. 
7.  For  this  hour  came  I  into  the  world.  John  xviii.  37.  And 
this  his  death  is  our  life  :  though  by  it  we  are  not  freed  from  this 
temporal  death,  yet,  which  is  infinitely  more,  we  are  delivered 
from  eternal  death,  and  which  is  yet  more,  entitled  to  eternal  life  ; 
arid  therefore,  do  no  more  surfer  this  temporal  death  as  a  curse, 
but  enjoy  it  as  a  blessing,  and  may  look  upon  it  now,  (such  as  are 
in  Christ,  none  other,)  not  only  as  a  day  of  deliverance,  but  of 
coronation,  the  exchange  of  our  present  rags  for  long  white  robes, 
and  a  crown  that  fadeth  not  away. 

Buried.]  For  the  further  assurance  of  his  death,  and  glory  of 
his  resolution ;  as  likewise,  to  commend  the  grave  to  us,  as  now 
a  very  sweet  resting-place  :  he  hath  warmed  the  cold  bed  of  the 
grave  to  a  Christian,  that  he  needs  not  fear  to  lie  down  in  it,  nor 
doubt  that  he  shall  rise  again,  as  we  know,  and  are  after  to  hear 
that  He  did. 

Reflections  on  Christ's  sufferings.] 

Refl.  1.  These  are  great  things  indeed  which  are  spoken  con- 
cerning Jesus  Christ,  his  birth  and  sufferings;  but  the  greater 
our  urihappiness,  if  we  ha\7e  no  portion  in  them.  To  hear  of  them 
onjy,  and  to  enjoy  nothing  of  them,  is  most  miserable ;  and  thus 


484  LEIGH-TON'S  SELECT  WORKS. 

it  is  through  our  unbelief.  Were  it  as  common  to  believe  in  him, 
as  to  repeat  these  words,  or  to  come  to  church  and  hear  this  gos- 
pel preached,  then  you  would  all  make  pretty  good  plea  on  it. 
But  believe  it,  it  is  another  kind  of  thing  to  believe  than  all  that, 
or  than  any  thing  that  the  most  of  us  yet  know.  My  brethren,  do 
not  deceive  yourselves.  That  common  highway  faith  will  not 
serve  ;  you  are,  for  all  that,  still  unbelievers  in  Christ's  account ; 
and  if  so,  for  all  the  riches  of  comfort  that  are  in  him,  you  can 
receive  none  from  him.  It  is  a  sad  word  that  he  says,  Because  ye 
believe  not  in  me,  ye  shall  die  in  your  sins.  John  viii.  21.  As  if 
he  should  say,  Though  I  died  for  sins,  not  mine  own  but  others, 
yet,  your  remaining  in  ungodliness  and  unbelief,  that  shall  do  you 
no  good  ;  ye  shall  die  in  your  sins  for  all  that.  It  is  such  a  faith  as 
endears  Christ  to  the  soul,  unites  it  to  him,  makes  Christ  and  it  one, 
that  makes  all  that  is  his  to  become  ours.  Then,  we  shall  con- 
clude aright,  Christ  hath  suffered,  therefore  I  shall  not.  As  hie 
said  to  them  who  came  to  take  him,  Is  it  I  you  seek?  Then  let 
these  go  free ;  so,  to  the  Law  and  the  justice  of  God,  he  says,  see- 
ing you  have  sought  and  laid  hold  on  rne,  and  made  me  suffer,  let 
these  go  free  who  lay  hold  on  me  by  faith  :  if  you  have  anything 
to  say  to  them,  I  am  to  answer  for  them,  yea,  I  have  done  it  al- 
ready. 

2.  You  that  believe  and  live  by  this  death,  be  often  in  review- 
ing it  and  meditating  on  it,  that  your  souls  may  be  ravished  with 
the  admiration  of  such  love,  and  warmed  with  a  reflex  love  to  him. 
Mira  Dei  dignitasf  mira  indignitas  nostra.     Other  wonders,  as 
you  say,  last  for  a  while,  but  this  is  a  lasting  wonder;  not  to  the 
ignorant — the  cause  of  wonder  at  other  things  is  ignorance  indeed, 
but  this  is  an  everlasting  wonder  to  those  who  know  it  best,  viz.9 
to  the  very  angels.     Let  that  loved  Jesus  be  fixed  in  your  hearts, 
who  was  for  you  nailed  to  the  cross  :  Donee  totus  Jixus  in  corde, 
qui  totus  Jixus  in  cruce.     St.  Bernard   wonders  that  men  should 
think  on  any  thing  else  :   Quanta  insance  post  tanti  Regis  advcn- 
tum  aliis  negotiis !     Surely  it  is  great  folly,  to.  think  and   esteem 
much  of  any  thing   here,   after   his  appearing :    the  sun   arising 
drowns  all  the  stars.     And  withal,  be  daily  crucifying  sin  in  your- 
selves, be  avenged  on  it  for  his  sake,  and  kill  it  because  it  killed 
him. 

3.  Will  you  think  any  thing  hard  to  do  or  suffer  for  him,  who 
undertook  and  performed  to  the  full   so  much   for  you  ?     If  you 
had  rather  be  your  own  than  Christ's,  much  good  do  it  you  with 
yourselves;  but  know  that  if  you  are  not  Christ's,  but  your  own, 
you  must  look  for  as  little  of  him  to  be  yours.     If  ye  be  your  own, 
you  must  bear  all  your  own  sins,  and  all  the  wrath  that  is  due  to 
them.     But  if  you  like  not  that,  and  resolve  to  be  no  more  your 
own,  but  Christ's,  then  what  have  you  to  do  but  cheerfully  to  em- 
brace, yea,  earnestly  to  seek  all  opportunities  to  do  him  service  ? 


EXPOSITION    OP    THE    CREED.  485 

4.  These  are  the  steps  of  Christ's  humiliation  ;  look  on  them, 
then,  so  as  to  study  to  be  like  him  particularly  in  that.  Surely, 
the  soul  that  hath  most  of  Christ,  hath  most  humility.  It  is  the 
lesson  he  peculiarly  recommends  to  us  from  his  own  example, 
which  is  the  shortest  and  most  effectual  way  of  teaching  :  Learn 
of  me,  for  I  meek  and  lowly  of  heart.  Matt.  xi.  29.  He  became 
humble  to  expiate  our  pride,  and  yet  we  will  not  banish  that  pride 
which  undid  us,  and  follow  that  way  of  salvation  which  is  humility. 
Jesus  Christ  is  indeed  the  lily  of  the  valleys;  he  grows  no  where 
but  in  the  humble  heart. 

Rose  again  the  third  day.] 

v 

When  humbled  to  the  lowest,  then  nearest  his  exaltation,  as 
Joseph  in  the  prison.  He  could  die,  for  he  was  a  man,  and  a 
man  for  that  purpose,  that  he  might  die ;  but  he  could  not  be 
overcome  by  death,  for  he  was  God  :  yea,  by  dying,  he  overcame 
death,  and  so  shewed  himself  truly  the  Lord  of  life.  He  strangled 
that  lion  in  his  own  den.  The  whale  swallowed  Jonah,  but  it 
could  not  digest  him ;  it  was  forced  to  cast  him  up  again  at  the 
appointed  time,  the  same  with  the  time  here  specified,  wherein 
the  prophet  was  a  figure  of  this  great  Prophet,  Jesus  Christ.  The 
grave  hath  a  terrible  appetite  ;  it  devours  all,  and  still  cries,  give, 
give,  and  never  hath  enough,  as  Agur  says  ;  yet,  for  all  its  appe- 
tite, Christ  was  too  great  a  morsel  for  it  to  digest,  too  strong  a 
prisoner  for  all  its  bars  and  iron  gates  to  keep  him  in.  It  was 
impossible  lie  should  be  holden  of  it,  says  St.  Peter.  Acts.  ii.  24. 

He  hath  made  a  breach  through  death,  opened  up  a  passage  on 
the  other  side  of  it  into  life,  though  otherwise,  indeed,  vestigia 
nullaretrorsum*  They  who  believe,  who  lay  hold  on  him  by  faith, 
they  come  through  with  him,  follow  him  out  at  the  same  breach, 
pass  through  death  into  heaven.  But  the  rest  find  not  the  pas- 
sage out;  it  is  as- the  Red  Sea,  passed  only  to  the  Israelites; 
therefore,  they  must  of  necessity  sink  quite  downwards  through 
the  grave  into  hell,  through  the  first  death  into  the  second,  and 
that  is  the  most  terrible  of  all.  That  death  is  indeed  what  one 
called  the  other,  the  most  terrible  of  all  terribles, — the  king  of  ter- 
rors, as  it  is  in  Job. 

Now,  the  only  assurance  of  that  happy  second  resurrection  to 
the  life  of  glory  hereafter  is,  the  first  resurrection  here  to  the  life 
of  grace.  Blessed  are  they  that  are  partakers  of  the  first  resur- 
rection, for  on  such  the  second  death  hath  no  power.  Rev.  xx.  6. 
For  the  resurrection  of  Jesus  Christ  is,  to  the  believer,  the  evi- 
dence of  his  redemption  completed,  that  all  was  paid  by  Christ, 
as  our  surety,  and  so,  he  set  at  liberty  :  which  the  Apostle  teach- 

*  There  pre  no  returning  footsteps. 
*41 


486  LEIGHTON'S  SELECT  WORKS. 

es  us,  when  he  says,  He  arose  for  our  righteousness ;  and  again, 
It  is  God  that  justifies  :  who  shall  condemn  ?  It  is  Christ  that 
died,  or  rather  that  is  risen  again.  Rom.  viii.  33.  Nor  is  it  only 
the  pattern  and  pledge  of  a  believer's  resurrection,  but  it  is  the 
efficient  cause  both  of  that  last  resurrection  of  his  body  to  glory, 
and  of  the  first,  of  his  soul  to  grace. 

The  life  of  a  believer  is  derived  and  flows  forth  from  Christ  as 
his  head,  and  is  mystically  one  life  with  his,  and  therefore,  as 
himself  expresses  it,  Because  I  live,  ye  shall  live  also.  John  xiv.  19. 
Therefore  is  he  called  the  Jirst  begotten  from  the  dead  and  the 
beginning.  Col.  i.  18.  He  is  first  in  all,  and  from  him  spring  all 
those  streams  tln&tmake  glad  the  city  of  God.  Therefore  the 
Apostle,  in  his  thanksgiving  for  our  new  life  and  lively  hopes,  1 
Pet.  i.  3,  leaves  not  out  that,  Blessed  be  God,  the  Father  of  our 
Lord  Jesus  Christ;  that  is  the  conduit  of  all.  And 'he  expresses 
it  in  the  same  place,  that  we  are  begotten  again  to  a  lively  hope, 
by  the  resurrection  of  Jesus  from  the  dead.  But,  alas!  we  pre- 
judge ourselves  of  all  that  rich  comfort  that  is  wrapt  up  in  this, 
by  living  to  ourselves  and  our  lusts,  and  to  the  world,  having  not 
our  consciences  purified  from  dead  works.  How  few  of  us  are 
there  who  set  that  ambition  of  Paul  before  us,  desiring  above  all 
things  to  know  him,  and  the  pmcer  of  his  resurrection,  to  be  made 
conformable  unto  his  death  !  Phil.  iii.  10.  That  is  the  knowledge, 
as  he  there  expresses  it,  a  lively  experienced  knowledge  of  that 
power. 

This  rightly  considered,  will  answer  all  our  doubts  and  fears  in 
the  Church's  hardest  times.  When  in  its  deliverance  there  ap- 
pears nothing  but  impossibilities,  when  so  low  that  its  enemies 
are  persurded  to  conclude  that  it  shall  never  rise  again,  and  its 
friends  are  oppressed  with  fearing  so  much,  yet,  He  who  brought 
up  his  own  Son  Jesus  from  the  dead,  can  and  will  restore  His 
Church,  for  which  He  gave  His  only  begotten  Son  to  the  death. 
Son  of  man,  says  he,  can  these  dry  bones  live?  Ezek.  xxxii.  3. 
Thus  often  looks  the  Church's  deliverance,  which  is  there  the 
proper  sense.  The  prophet  answered  most  wisely,  Lord,  thou 
knowcst,  q.  d.  It  is  a  work  only  for  Thee  to  know  and  to  do ; 
and  by  His  Spirit  they  were  revived.  And  so  here,  it  looked 
hopeless  as  the  disciples  thought ;  they  were  at  the  point  of  giving 
it  over,  and  blaming  almost  their  former  credulity:  We  thought 
this  should  have  been  he  that  should  have  delivered  Israel;  and 
besides  all  this  to-day  is  the  third  day.  True,  the  third  day 
was  come,  but  it  was  not  yet  ended ;  yea,  he  rose  in  the  begin- 
ning of  it,  though  they  as  yet  knew  it  not,  nor  him  to  be  present 
to  whom  they  spake  ;  but  toward  the  end  of  it,  they  likewise 
knew  that  he  was  risen,  when  he  was  pleased  to  discover  himself 
to  them.  Thus,  though  the  enemies  of  the  Church  prevail  so  far 
against  it,  that  it  seems  buried,  and  a  stone  laid  at  the  grave's 


EXPOSITION    OP    THE    CREED.  487 

month,  yet,  it  shall  rise  again,  arid  at  the  very  fittest,  the  appoint- 
ed,time,  as  Christ  the  third  day.  Thus  the  Church  expresses  her 
confidence,  Hos.  vi.  2 :  In  the  third  day  he  will  raise  us  up. 
Whatsoever  it  suffers,  it  shall  gain  by  it,  and  be  more  beautiful 
and  glorious  in  its  restorement. 

He  ascended  into  Heaven,  and  sitteth  on  the  right  hand  of  God  the  Fa- 
ther.] 

In  sum,  believers  have,  in  this  ascending  and  enthroning  of 
Christ,  unspeakable  comfort  through  their  interest  in  Christ,  both 
in  consideration  of  his  present  affection  to  them,  and  his  effectual 
intercession  for  them,  and  in  the  assured  hope  which  this  gives 
them  of  their  own  after  happiness  and  glory  with  him. 

First,  In  all  his  glory  he  ibrgots  them  not.  He  puts  not  off  his 
bowels  with  his  low  condition  here,  but  hath  carried  it  along  to  his 
throne.  Bcne  conveniunt,  et  in  una  sede  moranfur,  majestas  ct 
amor.  His  majesty  and  love  suit  very  well,  and  both  in  their 
highest  degree.  As  all  the  waters  of  his  sufferings  did  not  quench 
his  love,  nor  left  he  it  behind  him  buried  in  the  grave,  but  it  arose 
with  him,  being  stronger  than  death ;  so,  he  let  it  not  fall  to  the 
earth  when  he  ascended  on  high,  but  it  ascended  with  him,  and 
he  still  retains  it  in  his  glory.  And  that  our  flesh  which  he  as- 
sumed on  earth,  he  took  up  into  Heaven,  as  a  token  of  indissolu- 
ble love  betwixt  him  and  those  whom  he  redeemed,  and  sends 
down  from  thence  as  the  rich  token  of  his  love,  his  Spirit  into 
their  hearts ;  so  that  these  are  mutual  remembrances.  Can  he 
forget  his  own  on  earth,  having  their  flesh  so  closely  united  to 
him?  You  see  he  does  not;  he  feels  what  they  suffer.  Saul, 
Saul,  wliy  persccutest  thou  ME  1  And  can  they  forget  him  whose 
Spirit  dwells  in  them,  and  records  lively  to  their  hearts  the  passa- 
ges of  his  love,  and  brings  all  those  things  to  their  remembiance, 
(as  himself  tells  us,  that  Spirit  would  do.)  and  so  proves  indeed 
THE  COMFORTER,  by  representing  unto  us  that  his  love,  the  spring 
of  our  comforts?  And  when  we  send  up  our  requests,  we  know 
of  a  friend  before  us  there,  a  most  true  and  a  most  faithful  friend, 
who  fails  not  to  speak  for  us  what  we  say,  and  much  more.  He 
liveth,  says  the  Apostle,  to  make  intercession  for  us.  Heb.  vii.  25. 
This  is  the  ground  of  a  Christian's  boldness  at  the  throne  of  grace  : 
yea,  therefore  is  the  Father's  throne  the  throne  of  grace  to  us, 
because  the  throne  of  our  Mediator,  Jesus  Christ,  is  beside  it :  he 
sits  at  His  right  hand,  otherwise  it  could  be  nothing  to  us  but  a 
throne  of  justice,  and  so,  in  regard  of  our  guiltiness,  a  throne  of 
terror  and  affrightment,  which  we  would  rather  flee  from,  than 
draw  near  unto. 

Lastly,  as  we  have  the  comfort  of  such  a  friend,  to  prepare  ac- 
cess to  our  prayers  there,  which  are  the  messengers  of  our  souls, 


488  LEIGHTON'S  SELECT  WORKS. 

so,  of  this,  that  our  souls  themselves,  when  they  remove  from  these 
houses  of  clay,  shall  find  admission  there  through  him.  And  this  he 
tells  his  disciples  again  and  again,  and  in  them  all  his  own,  that 
their  interest  was  so  much  in  his  ascending  to  his  glory  :  I  go  to 
prepare  a  place  for  you,  that  where  I  am,  there  ye  may  be  also. 
John  xiv.  3. 

It  will  not  be  hard  to  persuade  them  who  believe  these  things, 
and  are  portioners  in  them,  to  set  their  hearts  on  them,  and,  for 
that  end,  to  take  them  off  from  all  other  things  as  unworthy  of 
them :  yea,  it  will  be  impossible  for  them  to  live  without  the  fre- 
quent and  sweet  thoughts  of  that  place  where  the  Lord  Jesus  is. 
Yet,  it  is  often  needful  to  remind  them  that  this  cannot  be  enough 
done,  and,  by  representing  these  things  to  them,  to  draw  them 
more  upwards.  And  it  is  best  done  in  the  Apostle's  words  :  If 
ye  be  risen  with  Christ,  mind  those  things  that  are  above^  where  he 
sits,  &/c.  Col.  iii.  1.  If  ye  be  risen  with  him,  follow  him  on,  let 
your  hearts  be  where  He  is.  They  that  are  one  with  him,'  the 
blessed  Seed  of  the  woman,  do  find  that  unity  drawing  them  Hea- 
ven-words. But,  alas!  the  most  of  us  are  like  the  accursed  seed 
of  the  serpent,  basely  grovelling  on  this  earth,  and  licking  the 
dust.  The  conversation  of  the  believer  is  in  Heaven,  where  he 
hath  a  Saviour,  and  from  whence  he  looks  for  him.  Truly,  there 
is  little  of  a  true  Christian  here  ;  (and  that  argues  that  there  is 
little  of  the  truth  of  Christianity  among  us,  who  are  altogether 
here;)  his  head  in  Heaven,  and  his  heart  there,  and  these  are 
the  two  principles  of  Life.  Let  us  then  suit  the  Apostles  advice, 
and  so  enjoy  the  comfort  he  subjoins,  that  by  our  affections  being 
above,  we  may  know,  that  our  life  is  hid  with  Christ  in  God,  and 
therefore,  that  when  He,  who  is  our  life,  shall  appear,  we  likewise 
shall  appear  with  Him  in  glory. 

From  thence  he  shall  come  to  judge  the  quick  and  the  dead.] 

If  we  be  persuaded  that  there  is  a  Supreme  Ruler  of  the  world, 
who  is  most  wise,  and  just,  and  good,  this  will  persuade  us,  not 
only  that  there  is  some  other  estate  and  being  than  that  we  see 
here,  appointed  for  man,  the  most  excellent,  the  reasonable  part 
of  this  visible  world ;  but  that  there  shall  be  a  solemn  judicial 
proceeding,  in  entering  and  instating  him  in  that  after-being.  The 
many  miseries  of  this  present  life,  and  that  the  best  of  men  are 
usually  deepest  sharers  in  them,  though  it  hath  a  little  staggered, 
not  only  wise  heathens,  but  sometimes  some  of  the  prime  saints  of 
God,  yet,  it  hath  never  prevailed  with  any  but  brutal  and  debauch- 
ed spirits,  to  conclude  against  Divine  providence,  but  rather  to 
resolve  upon  this,  that  of  necessity  there  must  be  another  kind  of 
issue,  a  final  catastrophe,  reducing-  all  the  present  confusions  into 
order,  and  making  odds  even,  as  you  say.  It  is  true,  that  some- 


EXPOSITION    OF    THE    CREED.  489 

times  here,  the  Lord's  right  hand  finds  out  His  enemies,  and  is 
known  by  the  judgment  which  he  executes  on  them  ;  and,  on  the 
other  side,  He  gives  some  instances  of  His  gracious  providence  to 
His  Church,  and  4o  particular  godly  men,  even  before  the  sons  of 
men ;  but  these  are  but  some  few  preludes  and  pledges  of  that 
great  Judgment.  Some  he  gives,  that  we  forget  not  His  justice 
and  goodness ;  but  much  is  reserved,  that  we  expect  not  all,  nor 
the  most,  here,  but  hereafter.  And  it  is  certainly  most  congruous, 
that  this  be  done,  not  only  in  each  particular  apart,  but  most  con- 
spicuously in  all  together,  that  the  justice  and  mercy  of  God  may 
not  only  be  accomplished,  but  acknowledged  and  magnified,  and 
that,  not  only  severally  in  the  several  persons  of  men  and  angels, 
but  universally,  jointly,  and  manifestly  in  the  view  of  all,  as  upon 
one  theatre,  angels  and  men  being  at  once,  some  of  them  the 
objects  of  that  justice,  others  of  mercy,  but  all  of  them  spectators 
of  both.  Each  ungodly  man  shall  not  only  read,  whether  he  will 
or  no,  the  justice  of  God  in  himself  and  his  own  condemnation, 
which  most  of  them  shall  do  before  that  time  their  soul's  particular 
judgment;  but  they  shall  then  see  the  same  justice  in  all  the  rest 
of  the  condemned  world,  and  the  rest,  in  them  ;  and,  to  the  great 
increase  of  their  anguish,  they  shall  see  likewise  the  glory  of  that 
mercy  which  shall  then  shine  so  bright  in  all  the  elect  of  God, 
from  which  they  themselves  are  justly  shut  out,  and  delivered  up 
to  eternal  misery.  And,  on  the  other  side,  the  godly  shall  with 
unspeakable  joy  behold,  not  only  a  part,  as  before,  but  the  whole 
sphere  both  of  the  justice  and  mercy  of  their  God,  and  shall  with 
one  voice  admire  and  applaud  Him  in  both. 

Besides,  the  process  of  many  men's  actions,  cannot  be  full  at 
the  end  of  their  life,  as  it  shall  be  at  that  day  :  many  have  very 
large  after-reckonings  to  come  upon  them  for  those  sins  of  others 
to  which  they  are  accessory,  though  committed  after  their  death  ; 
as  the  sins  of  ill-educated  children  to  be  laid  to  the  charge  of 
their  parents,  the  sins  of  such  as  any  have  corrupted,  either  by 
their  counsels,  or  opinions,  or  evil  examples,  &,c. 

2.  HE,  the  Lord  Jesus,  shall  be  Judge  in  that  great  d-ay.  The 
Father,  and  Spirit,  and  His  authority,  are  all  one,  for  they  are  all 
one  God  and  one  Judge  ;  but  it  shall  be  particularly  exercised 
and  pronounced  by  our  Saviour,  God-manjJ^s  Christ.  Thateter- 
nal  WORD  by  whom  all  things  Were  made,  by  Him  all  shall  be 
judged  ;  and  so,  he  shall  be  THE  WORD  in  that  last  act  of  time,  as 
in  the  first.  He  shall  judicially  pronounce  that  great  and  final 
sentence  which  shall  stand  unalterable  in  eternity  ;  and  not  only 
as  the  eternal  Son  of  God,  but  withal  as  the  Son  of  Man,  and  so 
shall  he  sit  as  king,  and  invested  with  all  power  in  Heaven  and 
earth.  By  that  man  whom  He  hath  appointed  to  judge  the  quick 
and  the  dead. —  The  same  Jesus  shall  so  come,  in  like  manner  as  ye 
have  see  him  go  into  heaven.  Acts  xvii.  31  ;  i.  11,  The  powers 


490  LEIGHTON'S  SELECT  WORKS. 

of  the  world  and  of  hell  are  combined  against  his  throne;  there- 
fore, they  shall  be  his  footstool  sitting  on  that  throne.  And 
the  crown  which  he  hath  purchased  for  believers,  he  shall  set 
it  on  their  heads  with  his  own  hand.  This  siiall  be  exceeding 
joy  and  comfort,  to  all  that  have  believed  on  him,  that  their 
Redeemer  shall  be  their  Judge.  He  who  was  judged  for  them, 
shall  judge  them,  and  pass  sentence  according  to  that  covenant  of 
grace  which  holds  in  him,  pronouncing  them  free  from  the  wrath 
which  he  himself  endured  for  them,  and  heirs  of  that  life  which 
he  bought  with  his  dearest  blood. 

And  that  gives  no  less  accession  to  the  misery  of  the  wicked, 
that  the  same  Jesus  whom  they  opposed  and  despised,  so  many  of 
them  as  heard  any  thing  of  him,  He  shall  sit  upon  their  final  judg- 
ment, and  pronounce  sentence  against  them,  not  partially  aveng- 
ing his  own  quarrel  on  them, — no  word  of  that, — but  most  justly 
returning  them  the  reward  of  their  ungodliness  and  unbelief. 
That  great  Shepherd  shall  thus  make  that  great  separation  of  his 
sheep  from  the  goats. 

3.  Of  the  manner,  we  have  thus  much  here,  that  He  shall  come 
from  heaven  as  the  Scriptures  teach  us,  He  shall  visibly  appear  in 
the  air ;  He  shall  come  in  the  clouds  of  heaven  with  power  and 
great  glory,  Matt.  xxiv.  30,  attended  with  innumerable  companies 
of  glorious  angels  who  shall  serve  him,  both  in  the  congregating 
of  his  elect,  and  in  separating  of  them  from  the  reprobate;  but 
Himself,  in  the  brightness  of  his  own  majesty,  infinitely  surpassing 
them  all.  2  Thess.  i.  7  :  In  flaming  fire.  His  first  coming  was 
mean  and  obscure,  suiting  his  errand,  for  then  he  came  to  be  judg- 
ed ;  but  that  last  coming  shall  be  glorious,  for  he  comes  to  judge, 
and  his  judgment  shall  be  in  righteousness,  Acts  xvii.  31.  Juste 
Jtidicabit  qui  injustejudicatus  est.  [AUGUSTINE.]  There  shall  be 
no  mis-alleging,  or  mis-proving,  or  mis-judging  there.  All  the 
judgments  of  men,  whether  private  or  judicial,  shall  be  rejudged 
there  according  to  truth,  by  such  a  Judge  before  whom  all  things 
are  naked.  And  not  only  shall  He  know  and  judge  all  aright, 
but  all  they  who  are  judged,  shall  themselves  be  convinced  that  it 
is  so.  Then  all  will  see  that  none  are  condemnad  but  most  deser- 
vedly, and  that  the  Lord's  justice  is  pure  and  spotless  in  them 
who  perish,  as  his  grace  is  without  prejudice  to  his  justice,  it 
being  satisfied  in  Christ  for  them  who  are  saved.  The  Books 
shall  be  opened,  those  which  men  so  willingly,  the  most  of  them, 
keep  shut  and  clasped  up,  and  are  so  unwilling  to  look  into,  their 
own  accusing  consciences  ;  the  Lord  will  proceed  formally  against 
the  wicked  according  to  the  Books  :  no  wrong  shall  be  done  them, 
they  shall  have  fair  justice,  and  they  shall  see  what  they  would  not 
look  upon  before,  when  by  seeing,  that  might  have  been  blotted 
out,  and  a  free  acquittance  written  in  its  stead.  And  that  the 
believer  shall  read  in  his  conscience  at  that  day,  which  througl 


EXPOSITION    OF    THE    CREED. 


491 


the  dimness  of  faith,  and  the  dark,  troubled  estate  of  his  soul,  he 
many  times  could  not  read  here  below. 

We  are  gaping  still  after  new  notions,  but  a  few  things  wisely 
and  practically  known,  drawn  down  from  the  head  into  the  heart, 
are  better  than  all  that  variety  of  knowing  that  men  are  so  taken 
up  with.  Faucis  literis  opus  est  ad  menten  bonam.  This  and 
such  like  common  truths,  we  think  we  both  know  and  believe 
well  enough  ;  but  truly,  if  this  great  point,  touching  the  great  and 
last  judgment,  were  indeed  known  and  believed  by  us,  it  would 
draw  our  minds  to  more  frequent  and  more  deep  thoughts  of  it ; 
and  were  we  often  and  serious  in  those  thoughts,  they  would  have 
such  influence  into  all  our  other  thoughts,  and  the  whole  course 
of  our  lives,  as  would  much,  alter  the  frame  of  them  from  what  they 
are.  Did  we  think  of  this  Gospel  which  we  preach  and  hear,  that 
we  must  then  be  judged  by  it,  we  should  be  now  more  ruled  by  it. 
But  the  truth  is,  we  are  willingly  forgetful  of  these  things;  they 
are  melancholy  pensive  thoughts,  and  we  are  content  that  the 
noise  of  affairs  or  any  vanities  fill  the  ears  of  our  minds,  that  we 
hear  them  not.  If  we  be  forced  at  some  times  to  hear  of  this  last 
judgment  to  come,  it  possibly  casts  out  conscience  into  some  little 
trembling  fit  for  the  time,  as  it  did  Felix ;  but  he  was  not,  nor  are 
we,  so  happy  as  to  be  shaken  out  of  the  custom  and  love  of  sin  by 
it.  We  promise  it  fair,  as  he  did,  some  other  time;  but  if  that 
time  never  come,  this  day  will  come,  and  they  who  shun  to  hear 
or  think  of  it,  shall  then  see  it,  and  the  sight  of  k  will  be  as  terri- 
ble and  amazing,  as  the  timely  thoughts  of  it  would  have  been 
profitable.  It  is,  no  doubt,  an  unpleasing  subject  to  all  ungodly, 
earthly  minds ;  but  surely,  it  were  our  wisdom  to  be  of  that  mind 
now,  that  then  we  shall  be  forced  to  be  of :  we  shall  then  read, 
by  the  light  of  that  fire  which  shall  burn  the  world,  the  vanity  of 
all  those  things  whereon  we  now  dote  so  foolishly.  Let  us  there- 
fore be  persuaded  to  think  so  now,  and  disengage  our  hearts,  and 
fix  them  on  him  who  shall  then  judge  us.  Kiss  the  Son,  lest  he  be 
angry  and  ye  perish  from  the  way,  when  His  wrath  is  kindled  but 
a  little.  They  only  are  happy  who  trust  in  him.  That  which  is 
the  affright  ment  of  others,  is  their  great  joy  and  desire;  they  Jove 
and  long  for  that  day,  both  for  their  Saviour's  glory  in  it,  and  their 
own  full  happiness ;  and  that  their  love  to  his  appearing,  is  to  them 
a  certain  pledge  of  the  crown  they  are  to  receive  at  his  appear- 
ing. 2  Tim.  iv.  8 :— at  that  day,  says  the  Apostle.  This  day 
he  esteems  more  of  than  all  his  days ;  therefore,  he  names  it  no 
otherwise,  than  that  day.  How  may  we  know  what  day  it  was 
he  meant?  His  coronation-day.  But  of  all  men,  surely,  the  hy- 
pocrite likes  least  the  mention  and  remembrance  of  that  day  : 
there  is  no  room  for  disguises  there,  all  masks  must  off,  and  all 
things  appear  just  as  they  are,  and  that  is  the  worst  new*  to  him 
,  that  can  be. 


492  LEIGH-TON'S    SELECT  WORKS. 

The  communion  of  Saints.] 

This  springs  immediately  from  the  former :  if  they  make  one 
Church,  then  they  have  a  very  near  communion  together.  They 
are  one  body  united  to  that  glorious  Head  that  is  above  ;  they  have 
all  one  spiritual  life  flowing  from  him.  And  this  communion  holds 
not  only  on  earth  and  in  heaven  apart,  but  even  betwixt  heaven 
and  earth  :  the  saints  on  earth  make  up  the  same  body  with  those 
already  in  glory ;  they  are  born  to  the  same  inheritance  by  new 
birth,  though  the  others  are  entered  in  possession  before  them. 
This  their  common  title  to  spiritual  blessings,  and  eternal  blessings 
prejudges  none  of  them  :  their  inheritance  is  such  as  is  not  les- 
sened by  the  multitude  of  heirs ;  it  is  entire  to  each  one.  And 
that  grace  and  salvation  that  flows  from  Christ,  the  Sun  of  Righ- 
teousness, is  as  the  light  of  the  sun  where  it  shines;  none  hath  the 
less  because  of  others  partaking  of  it.  The  happiness  of  the  saints 
is  called  an  inheritance  in  light,  which  all  may  enjoy  without 
abatement  to  any.  They  have  each  one  their  crown  :  they  need 
not,  they  do  not  envy  one  another,  nor,  Ottomati-\ike,  one  brother 
to  kill  another  to  reign  alone.  Yea,  they  rejoice  in  the  happiness 
and  salvation  of  one  another ;  they  are  glad  at  the  graces  which 
God  bestows  on  their  brethren  ;  for  they  know  that  they  all  be- 
long to  the  same  first  owner,  and  return  to  His  glory,  and  that 
whatsoever  diversity  is  in  them,  they  all  agree  and  concentre  in 
that  service  and  good  of  the  Church  ;  and  so,  what  each  one  hath 
of  gifts  and  graces,  belongs  to  all  by  virtue  of  this  communion. 
Thus  ought  each  of  them  to  think,  and  every  one  of  them  humbly 
and  charitably  so  to  use  what  he  hath  himself,  and  ingenuously 
to  rejoice  in  that  which  others  have,  as  the  Apostle  reasons  at 
large,  1  Cor.  xii. 

Forgiveness  of  Sins.] 

Notwitstariding  forgiveness  of  sins,  there  is  a  necessity  of  holi- 
ness, though  not  as  meriting  it,  yet,  as  leading  unto  happiness. 
But  on  the  other  side,  notwithstanding  the  highest  point  of  holi- 
ness we  can  attain,  there  is  a  necessity  of  this  forgiveness  of  sins. 
Though  believers  make  up  a  holy  Church  and  company  of  saints, 
yet,  there  is  a  debt  upon  them  that  their  holiness  pays  not ;  yea, 
they  are  so  far  from  having  a  surplus  for  a  standing  treasure  after 
all  is  paid,  that  all  the  holiness  of  the  saints  together  will  not  pay 
the  least  farthing  of  that  debt  they  owe.  As  for  me,  I  will  walk 
in  mine  integrity,  says  David,  Psal.  xxvi.  11.  How  then  ?  Adds 
he,  This. shall  justify  me  sufficiently?  No,  but  Redeem  Thou  me, 
and  be  merciful  to  me.  So,  1  John  i.  6  :  If  we  say  that  ice  have  fel- 
lowship with  Him,  and  walk  in  darkness,  we  lie.  And  yet,  in  the 
next  verse,  though  we  do  walk  in  the  light,  yet  is  there  need  of 


EXPOSITION   OF    THE    CREED.  493 

the  blood  of  Jesus  Christ,  to  cleanse  us  from  all  sin ;  and  so 
throughout  the  Scriptures.  All  the  integrity  of  the  godly  under 
the  Law,  did  not  exempt  them  from  offering  sacrifice,  which  was 
the  expiation  of  sin  in  the  figure,  looking  forward  to  that  great 
and  spotless  Sacrifice  that  was  to  be  slain  for  the  sins  of  the  world. 
And  those  who  believe  the  Gospel,  the  application  of  that  justify- 
ing blood  that  streams  forth  in  the  doctrine  of  the  Gospel,  is  not 
only  needful  to  wash  in  for  their  cleansing  in  their  first  conversion, 
but  is  to  be  re-applied  to  the  soul,  for  taking  off  the  daily  contract- 
ed guiltiness  of  new  sins.  It  is  a  fountain  opened  and  standing 
open  for  sin  arid  for  uncleanness,  as  that  sea  of  brass  before  the 
sanctuary.  They  that  are  clean  have  still  need  of  washing,  at 
least,  their  feet,  as  Christ  speaks  to  St.  Peter,  John  xiii.  10. 

The  consideration  of  that  precious  blood  shed  for  our  sins,  is 
the  strongest  persuasive  to  holiness,  and  to  the  avoiding  and 
hating  of  sin.  So  far  is  the  doctrine  of  justification,  rightly  under- 
stood, from  animating  men  to  sin.  But  because  of  the  woful  con- 
tinuance of  sin  in  the  godly,  while  they  continue  in  this  region  of 
sin  and  death,  therefore  is  there  a  continual  necessity  of  new  re- 
course to  this  great  expiation.  Thus  St.  John  joins  these  two,  1 
Eph.  ii.  1,  2  :  These  things  write  I  unto  you,  that  ye  sin  not.  And 
if  any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ 
the  righteous  ;  and  he  is  the  propitiation  for  our  sins. 

You  think  it  an  easy  matter,  and  a  thing  that  for  your  own  ease 
you  willingly  believe,  the  forgiveness  of  sins.  It  is  easy  indeed, 
after  our  fashion  ;  easy  to  imagine  that  we  believe  such  a  thing 
when  we  hear  it,  because  we  let  it  pass  and  question  it  not ;  we 
think  it  may  be  true,  and  think  no  further  on  it,  while  we  neither 
•  know  truly  what  sin  is,  nor  feel  the  weight  of  our  own  sins.  But 
where  a  soul  is  convinced  of  the  nature  of  sin,  and  its  own  guilti- 
ness, there  to  believe  forgiveness  is  not  so  easy  a  task. 

In  believing  this  forgiveness  of  sins,  and  so,  the  other  prvileges 
that  attend  it,  there  be  these  three  things  gradually  leading  one  to 
the  other.  1.  To  believe  that  there  is  such  a  thing,  and  that  it  is 
purchased  by  the  death  of  Christ,  and  so  attainable  by  coming 
unto  him  for  it.  2.  By  this,  the  soul  finding  itseif  ready  to  sink 
under  the  burden  of  its  own  sins,  is  persuaded  to  go  to  him,  and 
lay  over  that  load  on  him  ;  and  itself  withal  resolves  to  rest  on  him 
for  this  forgiveness.  This  is  to  believe  in  him  who  is  the  Lord 
our  righteousness.  3.  Upon  this  believing  on  him  for  forgiveness, 
follows  a  reflex  believing  of  that  forgiveness;  not  continually  and 
inseparably,  especially  if  we  take  the  degree  of  assurance  some- 
what high,  but  yet,  in  itself,  it  is  apt  to  follow,  and  often,  in  God's 
gracious  dispensation,  doth  follow  upon  that  former  act  of  believing, 
through  the  clearness  and  strength  of  faith  in  the  soul,  and  some- 
times withal,  is  backed  with  an  express,  peculiar  testimony  of 
God's  own  Spirit.  To  believe,  and  to  grow  stronger  in  believing, 
42 


494  LEIGHTON'S  SELECT  WORKS. 

and  to  aspire  to  the  assurance  of  faith,  is  our  constant  duty  :  but 
that  immediate  testimony  of  the  Spirit,  is  an  arbitrary  beam  that 
God  reserves  in  His  own  hand,  yet,  such  a  gift  as  we  may  not  only 
lawfully  seek,  but  do  foolishly  prejudice  ourselves  and  slight  it,  if 
we  neglect  to  seek  it,  and  want  so  rich  a  blessing  for  want  of  ask- 
ing, and  withal,  laboring  to  keep  our  hearts  in  a  due  disposition 
and  frame  for  entertaining  it.  The  keeping  of  our  consciences 
pure,  as  much  as  may  be,  doth  not  only  keep  the  comfortable  evi- 
dence of  pardon  clearest  and  least  interrupted  within  us,  but  is 
the  likeliest  to  receive  those  pure  joys  which  flow  immediately 
into  the  soul  from  the  Spirit  of  God.  The  testimony  of  our  con- 
science is,  if  we  damp  it  not  ourselves,  our  continual  feast;  but 
that  testimony  of  the  Spirit  is  a  superadded  taste  of  higher  comfort 
out  of  God's  own  hand,  ttS  it  were  a  piece  of  Heaven  in  the  soul, 
which  He  sometimes  cheers  it  withal,  where  He  hath  first  given 
much  love  and  ardent  desires  after  Himself:  they  are  short  of  that 
light,  in  the  fulness  whereof  we  hope  to  dwell  hereafter.  But 
besides  that  God  is  most  free  in  that  particular,  and  knows  what 
is  fittest  for  us,  the  greatest  part  even  of  true  Christians  yet  do 
not  so  walk,  nor  attend  to  that  spiritualnessthat  is  capable  of  such 
visits. 

The  destruction  of  the  body.] 

Our  bodies  are  raised,  which  were  companions  and  partakers 
of  our  good  and  evil  in  our  abode  upon  earth,  that  they  may  in 
eternity  be  companions  and  partakers  of  our  reward.  Those  of 
the  ungodly,  to  suit  their  condemned  soub,  shall  be  filled  with 
shame,  and  vileness,  and  misery  ;  and  those  that  were,  in  their 
lower  estate  here,  temples  of  the  Holy  Ghost,  shall  be  filled  with 
that  fulness  of  joy  that  shall  run  over  from  the  soul  unto  them  : 
they  shall  be  conformable  to  the  happy  and  glorious  souls  to  which 
they  shall  be  united,  yea,  to  the  glorious  body  of  our  Lord  Jesus 
Christ.  There  shall  then  be  nothing  but  beauty,  and  glory,  and 
immortality,  in  them  which  are  now  frail  and  mortal,  and  being 
dead,  do  putrefy  and  tivrn  to  dust.  He  shall  change  our  vile  bodies, 
and  make  them  like  unto  his  most  glorious  body.  Phil.  Hi.  21.  But, 
as  St.  Bernard  says  well,  If  we  \yould  be  sure  of  this,  that  our  bo- 
dies shall  be  conformed  to  his  in  the  glory  to  come,  let  us  see  that 
our  souls  be  here  conformed  to  his,  in  that  humility  which  he  so 
much  manifested  whilst  he  dwelt  among  men  :  if  we  would  that 
then  our  vile  body  be  made  like  his  glorious  body,  let  our  proud 
heart  now  be  made  like  his  humble  heart. 

Life  eternbl.] 

Our  Confession  of  faith  ends  in  that  which  is  the  end  of  our 


EXPOSITION    OF    THE    CREED.  495 

faith,  our  everlasting  salvation,  or  eternal  life.  Of  which,  all 
that  we  can  say  is  but  stammering,  and  all  our  knowledge  and 
conceiting  of  it  but  ignorance,  in  regard  of  what  it  is  :  yet,  so 
much  we  know,  or  may  know  of  it,  as,  if  we  knew  aright,  would 
certainly  draw  us  more  into  the  desires  and  pursuits  of  it.  The 
very  name  of  life  is  sweet,  but  then  especially  as  it  is  here  meant, 
in  the  purest  and  sweetest  sense,  for  a  truly  happy  life.  Non  est 
vivere,  sed  valere,  vita.  For  a  life  full  of  misery  is  scarcely  worth 
the  name  of  life,  and  the  longer  it  were,  the  worse ;  therefore,  the 
miserable  estate  of  damned  souls,  though  immortal  in  it,  is  called 
death.  So  then,  by  this  life,  true  and  full  blessedness  being  meant, 
and  then,  that  added,  that  it  is  eternal  life,  what  can  be  imagined 
more  to  make  it  desirable  ?  So  happy,  that  there  shall  not  be  the 
smallest  drop  of  any  evil  or  bitterness  in  it,  pure  unmixed  bliss; 
nothing  present  in  it  that  is  displeasing,  nor  any  thing  wanting 
that  is  delightful ;  and  everlasting,  that  when  millions  of  years  (if 
there  were  any  such  reckoning  there)  are  rolled  about,  it  shall  be 
as  far  from  ending  as  at  the  first. 

A  very  little  knowledge  of  this  blessed  life,  would  make  us  clean 
out  of  love  with  the  life  that  now  we  make  such  account  of.  What 
can  it  be  that  ties  us  here  ?  The  known  shortness  of  this  life, 
were  it  more  happy  than  it  is  to  any,  might  make  it  of  less  esteem 
with  us.  But  then  withal,  being  so  full  of  miseries  and  sins,  so 
stuffed  with  sorrows  round  about  us,  and  within  ourselves,  that  if 
the  longest  of  it  can  be  called  long,  it  is  only  the  multitude  of 
miseries  in  it,  that  can  challenge  that  name  for  it.  Such  a  world 
of  bodily  diseases,  here  one's  head  paining  him,  another  his  stom- 
ach :  some  complaining  of  this  part,  some  of  that,  and  the  same 
party  sometimes  of  one  malady,  sometimes  of  another  ;  what  dis- 
appointments, and  disgraces,  and  cross  encounters  of  affairs;  what 
personal  and  what  public  calamities;  and  then,  sin,  the  worst  of 
all !  And  yet,  all  cannot  wean  us  !  We  cannot  endure  to  hear 
nor  to  think  of  removing  ;  and  the  true  reason  is,  unbelief  of  this 
eternal  life,  and  the  neglect  of  those  ways  that  lead  to  it.  Be  per- 
suaded at  length  to  call  in  your  heart  from  the  foolish  chase  of 
vanity,  and  consider  this  glorious  life  that  is  set  before  you.  Do 
you  think  the  provision  you  make  for  this  wretched  present  life, 
worth  so  many  hours'  daily  pains,  and  give  eternal  life  scarcely 
half  a  thought  in  many  hours,  possibly  not  a  fixed,  serious  thought 
in  many  days?  Surely,  if  you  believe  there  is  such  a  thing,  you 
cannot  but  be  convinced  that  it  is  a  most  preposterous,  unwise 
course  you  take,  in  the  expense  of  your  time  and  pains  upon  any 
thing  else  more  than  on  life  eter.nal.  Think  what  a  sad  thing  it 
will  be,  when  your  soul  must  remove  out  of  that  little,  cottage 
wherein  it  now  dwells,  not  to  be  bettered  by  the  removal,  but 
thrust  out  into  utter  darkness.  Whereas,  if  ye  would  give  up  with 
sin,  and  ergbrstce  Jesus  Christ  as  your  joy  and  your  life,  in,  him 


496  LEIGHTON'S  SELECT  WORKS. 

you  would  presently  be  put  into  a  sure,  unfailing  right  to  this 
eternal  life.  It  is  a  pure  life,  and  purity  of  life  here,  is  the  only 
way  to  it  Blessed  are  the  pure  in  heart,  for  they  shall  see  God. 


SELECTIONS  FROM  THE  THEOLOGICAL  LEC- 
TURES. 


From  the  Introduction. 

It  is  not  my  intention  to  perplex  you  with  curious  questions,  and 
lead  you  through  the  thorny  paths  of  disputation;  but,  if  I  had 
any  share  of  that  excellent  art,  it  would  be  my  delight  to  direct 
your  way,  through  the  easy  and  pleasant  paths  of  righteousness, 
to  a  life  of  endless  felicity,  and  be  myself  your  companion  in  that 
blessed  pursuit.  I  would  take  pleasure  to  kindle  in  your  souls  the 
most  ardent  desires,  and  fervent  love  of  heavenly  things ;  and  to 
use  the  expression  of  a  great  divine,  add  "  wings  to  your  souls,  to 
snatch  them  away  from  this  world,  and  restore  them  to  God." 
For,  if  I  may  be  allowed  to  speak  with  freedom,  most  part  of  the 
notions  that  are  treated  of  in  theological  schools,  that  are  taught 
with  great  pomp  and  ostentation,  and  disputed  with  vast  bustle 
and  noise,  may  possibly  have  the  sharpness  of  thorns ;  but  they 
have  also  their  barrenness  :  they  may  prick  and  tear,  but  they 
can  afford  no  solid  nourishment  to  the  minds  of  men.  No  man 
ever  gathered  grapes  off  thorns,  nor  Jigs  off  thistles.  "  To  what 
purpose,"  saith  A.  Kempis,  "  dost  thou  reason  profoundly  con- 
cerning the  Trinity,  if  thou  art  without  humility,  and  thereby  dis- 
pleasest  that  Trinity?"  And  St.  Augustine,  upon  the  words  of 
Isaiah,  /  am  the  Lord  that  teacheth  thee  to  profit,  observes  with 
great  propriety,  that  the  Prophet  here  mentions  utility  in  opposition 
to  subtilty.  Such  are  the  principles  I  would  wish  to  communi- 
cate to  you  ;  and  it  is  my  earnest  desire  and  fervent  prayer,  that 
while  I,  according  to  my  measure  of  strength,  propose  them  to 
your  understanding,  He  who  sits  in  Heaven,  yet  condescends  to 
instruct  the  hearts  of  men  on  this  earth,  may  effectually  impress 
them  upon  your  minds. 

But  that  you  may  be  capable  of  this  supernatural  light  and  hea- 
venly instruction,  it  is,  first  of  all,  absolutely  necessary,  that  your 
minds  be  called  off  from  foreign  objects  ;  and  turned  in  upon 
themselves ;  for,  as  long  as  your  thoughts  are  dispersed  and  scat- 
tered in  pursuit  of  vanity  and  insignificant  trifles,  he  that  would 


EXPOSITORY    LECTURES.  497 

lay  before  them  the  principles  and  preceptsof  this  spiritual  wisdom, 
would  commit  them,  like  the  sibyl's  prophecies,  that  were  written 
on  loose  leaves  of  trees,  to  the  mercy  of  the  inconstant  winds,  and 
thereby  render  them  entirely  useless..  It  is  certainly  a  matter  of 
great  difficulty,  and  requires  uncommon  art,  to  fix  the  thoughts  of 
men,  especially  young  men  and  boys,  and  turn  them  in  upon 
themselves.  We  read  in  the  parable  of  the  Gospel  concerning 
the  prodigal  son,  that,  first  of  all,  he  came  to  himself,  and  then 
returned  to  his  father.  It  is  certainly  a  very  considerable  step 
towards  conversion  to  God,  to  have  the  mind  fixed  upon  itself, 
and  disposed  to  think  seriously  of  its  own  immediate  concerns; 
which  the  pious  St.  Bernard  excellently  expresses  in  this  prayer : 
"  May  I,"  says  he,  "return  from  external  objects  to  my  own  in- 
ward concerns,  and  from  inferior  objects  rise  to  those  of  a  superior 
nature."  I  shall  look  upon  it  as  no  small  happiness,  if,  out  of 
this  whole  society,  I  could  but  gain  one,  but  wish  earnestly  I 
could  prevail  with  many,  and  still  more  ardently  that  I  could  send 
you  all  away,  fully  determined  to  entertain  more  serious  and  secret 
thoughts  than  ever  you  had  before,  with  regard  to  your  immortal 
state  and  eternal  concerns.  But  how  vain  are  the  thoughts  of 
men  !  What  a  darkness  overclouds  their  minds  !  It  is  the  great 
complaint  of  God  concerning  His  people,  that  they  have  not  a 
heart  to  understand.  It  is  at  once  the  great  disgrace  and  misery 
of  mankind,  that  they  live  without  forethought.  That  brutish 
thoughtlessness,  pardon  the  expression,  or,  to  speak  more  intelli- 
gibly, want  of  consideration,  is  the  death  and  ruin  of  souls.  And 
the  ancients  observe,  with  great  truth  and  justice,  "  that  a  thought- 
ful mind  is  the  spring  and  source  of  every  good  thing." 

It  is  the  advice  of  the  Ps;ilmist,  that  we  should  converse  much 
with  ourselves  :  an  advice,  indeed,  which  is  regarded  by  few  ;  for 
the  greatest  part  of  mankind  are  no  where  greater  strangers  than 
at  home.  But  it  is  my  earnest  request  to  you,  that  you  would  be 
intimately  acquainted  with  yourselves,  and  as  becomes  persons 
devoted  to  a  studious  life,  be  much  at  home,  much  in  your  own 
company,  and  very  often  engaged  in  serious  conversation  with 
yourselves.  Think  gravely,  To  what  purpose  do  I  live  ?  Whith- 
er am  I  going?  Ask  thyself,  hast  thou  any  fixed  and  determined 
purpose,  any  end  that  thou  pursuest  with  steadfastness  ?  The 
principles  I  have  embraced  under  the  name  of  the  Christian  Re- 
ligion, the  things  I  have  so  often  heard  about  a  future  state  and 
life,  and  death  eternal,  are  they  true  or  false  1  If  they  are  true, 
as  we  all  absolutely  profess  to  believe  they  are,  then,  to  be  sure, 
the  greatest  and  most  important  matters  of  this  world  are  vain  and 
even  less  than  vanity  itself:  all  our  knowledge  is  but  ignorance, 
our  riches  poverty,  our  pleasure  bitterness,  and  our  honors  vile 
and  dishonorable.  How  little  do  those  men  know,  who  are  ambi- 
tious of  glory,  what  it  really  is,  and  how  to  be  attained !  Nay 
*42  ]1 


498  LEJGHTON'S  SELECT  WORKS. 

they  eagerly  catch  at  the  empty  shadow  of  it,  while  they  avoid  and 
turn  their  backs  upon  that  glory  which  is  real,  substantial,  and 
everlasting.  The  happiness  of  good  men  in  the  life  to  corne,  is 
not  only  infinitely  above  all  our  expressions,  but  even  beyond  our 
most  enlarged  thoughts.  By  comparing,  however,  great  things 
with  small,  we  attain  some  faint  notion  of  these  exalted  and  invis- 
ible blessings,  from  the  earthly  and  visi-ble  enjoyment  of  this  world. 
In  this  respect,  even  the  Holy  Scriptures  descend  to  the  weakness 
of  our  capacities,  and  as  the  Hebrews  express  it,  "  The  law  of 
God  speaks  the  language  of  the  children  of  men."  They  speak 
of  this  celestial  life,  under  the  representations  of  an  heritage,  of 
riches,  of  a  kingdom,  and  a  crown,  but  with  uncommon  epithets, 
and  such  as  are  by  no  means  applicable  to  any  earthly  glory  or 
opulence,  however  great.  It  is  an  inheritance,  but  one  that  is 
uncorrupted,  undefiled,  and  that  fadeth  not  away ;  a  kingdom,  but 
one  that  can  never  be  shaken,  much  less  ruined  ;  which  can  never 
be  said  of  the  thrones  of  this  sublunary  world,  as  evidently  ap- 
pears from  the  histories  of  all  nations,  and  our  own  recent  expe- 
rience. Here,  ye  sons  of  Adam,  a  covetous  and  ambitious  race, 
here  is  room  for  a  laudable  avarice  ;  here  are  motives  to  excite 
your  ambition,  and,  at  the  same  time,  the  means  of  satisfying  it 
to  the  full.  But  it  must  be  acknowledged,  that  the  belief  of  these 
things  is  far  from  being  common.  What  a  rare  attainment  is 
faith,  seeing  that  among  the  prodigious  crowds  of  those  who  pro- 
fess to  believe  in  this  world,  one  might  justly  cry  out,  Where  is  a 
true  believer  to  be  found  '?  That  man  shall  never  persuade  me, 
that  he  believes  the  truth  and  certainty  of  heavenly  enjoyments, 
who  cleaves  to  this  earth,  nay,  who  does  not  scorn  and  despise  it, 
with  all  its  baits  and  allurements,  and  employ  all  his  powers,  as 
well  as  his  utmost  industry,  to  obtain  these  immense  and  eternal 
blessings. 

Nor  is  there  any  thing  in  the  way  to  these  enjoyments  that  can 
deter  you  from  it,  unless  holiness  in  heart  and  life  appear  to  be 
a  heavy  and  troublesome  task  to  you  :  whereas,  on  the  contrary, 
nothing  surely  can  be  named,  that  is  either  more  suited  to  the 
dignity  of  human  nature,  more  beautiful  and  becoming,  or  attend- 
ed with  greater  pleasure.  I  therefore  beseech  and  entreat  you, 
by  the  bowels  of  Divine  mercy,  and  by  your  own  most  precious 
souls,  that  you  would  seriously  considerer  these  things,  and  make 
them  your  principal  study.  Try  an  experiment,  attended  with  no 
danger  or  expense  ;  make  a  trial  of  the  ways  of  this  wisdom,  and 
I  doubt  not  but  you  will  be  so  charmed  with  the  pleasantness 
thereof,  that  you  will  never  thenceforward  depart  from  them. 
For  this  purpose,  I  earnestly  recommend  to  you,  to  be  constant 
and  assiduous  in  prayer.  Nay,  it  is  St.  Paul's  exhortation,  that 
you  pray  without  ctasing.  1  Thes.  v.  17.  So  that  prayer  may  be, 
not  only,  according  to  the  old  saying,  Clavis  diei>  et  sera  noctis, 


EXPOSITORY    LECTURES.  499 

The  key  that  opens  the  day,  and  the  lock  thiit  shuts  up  the  night; 
but  also,  so  to  speak,  a  staff  for  support  in  the  day-time,  and  a 
bed  for  rest  and  comfort  in  the  night ;  two  conveniences  which 
are  commonly  expressed  by  one  single  Hebrew  word.  And  be 
assured,  that  the  more  frequently  you  pray,  with  so  much  the 
greater  ease  and  pleasure  will  your  prayers  be  attended,  not  only 
from  the  common  and  necessary  connexion  between  acts  and 
habits,  but  also  from  the  nature  of  this  duty.  For  prayer,  being 
a  kind  of  conversation  with  God,  gradually  purifies  the  soul,  and 
makes  it  continually  more  and  more  like  unto  Him.  Our  love  of 
God  is  also  very  much  improved  by  this  frequent  intercourse  with 
Him ;  arid  by  His  love,  on  the  other  hand,  the  soul  is  effectually 
disposed  to  fervency,  as  well  as  frequently  in  prayer,  and  can,  by 
no  means,  subsist  without  it. 

Study  of  the  Scriptures. 

I  exhort  and  beseech  you,  never  to  suffer  so  much  as  one  day 
to  pass,  either  through  lazy  negligence  or  too  much  eagerness  in 
inferior  studies,  without  reading  some  part  of  the  sacred  records 
with  a  pious  and  attentive  disposition  of  mind  ;  still  joining  with 
your  reading,  fervent  prayer,  that  you  may  thereby  draw  down 
that  Divine  light,  without  which  spiritual  things  cannot  be  read 
and  understood.  But  with  this  light  shining  upon  them,  it  is  not 
possible  to  express  how  much  sweeter  you  will  find  these  inspired 
writings,  than  Cicero,  Demosthenes,  Homer,  Aristotle,  and  all  the 
other  orators,  poets,  and  philosophers.  They  reason  about  an 
imaginary  felicity,  and  every  one  in  his  own  way  advances  some 
precarious  and  uncertain  thoughts  upon  it ;  but  this  Book  alone 
shows  clearly,  and  with  absolute  certainty,  what  it  is,  and  points 
out  the  way  thai  leads  to  the  attainment  of  it.  This  is  that  which 
prevailed  with  St.  Augustine  to  study  the  Scriptures,  and  engaged 
his  affection  to  them.  "  In  Cicero,  and  Plato,  and  other  such 
writers,"  says  he,  "  I  meet  with  many  things  wittily  said,  and 
things  that  have  a  moderate  tendency  to  move  the  passions;  but 
in  none  of  them  do  I  find  these  words,  Come  unto  me,  all  ye  that 
labor,  and  are  heavy  laden,  and  I  will  give  you  rest" 

Human  Felicity  nowhere  to  be  found  in  earthly  things. 

The  proposition  is,  That  human  felicity,  or  that  full  and  com- 
plete good  that  is  suited  to  the  nature  of  man,  is  not  to  be  found 
in  the  earth,  nor  in  earthly  things. 

Now,  what  if,  instead  of  further  proof  or  illustration,  I  should 
only  say — If  this  perfect  felicity  is  to  be  found  within  this  visible 
world,  or  the  verge  of  this  earthly  life,  let  him,  1  pray,  who  hath 
found  it  out,  stand  forth  ;  let  him  tell  who  can,  what  star,  of  what- 


500  LEIGHTON'S  SELECT  WORKS. 

ever  magnitude,  what  constellation  or  combination  of  stars,  has  so 
favorable  an  aspect,  and  so  benign  an  influence,  or  what  is  that 
singular  good,  or  assemblage  of  good  things  in  this  earth,  that  can 
confer  upon  mankind  a  happy  life.  All  things  that,  like  bright 
stars,  have  hitherto  attracted  the  eyes  of  men,  vanishing  in  a  few 
days,  have  proved  themselves  to  be  comets,  not  only  of  no  benign, 
but  even  of  pernicious  influence :  according  to  the  saying,  "  There 
is  no  comet  but  what  brings  some  mischief  along  with  it."  All 
that  have  ever  lived  during  so  many  ages  that  the  world  has  hith- 
erto lasted,  noble  and  ignoble,  learned  and  unlearned,  fools  and 
wise  men,  have  gone  in  search  of  happiness  :  has  ever  any  one  of 
them  all,  in  times  past,  or  is  there  any  one  at  this  day  that  has 
said,  I  have  found  it?  Different  men  have  given  different  defini- 
tions and  descriptions  of  it,  and  according  to  their  various  turns 
of  mind,  have  painted  it  in  a  great  variety  of  shapes;  but,  since 
the  creation  of  the  world,  there  has  not  been  so  much  as  one  who 
ever  pretended  to  say.  Here  it  is,  I  have  it,  and  have  attained  the 
full  possession  of  it.  Even  those  from  whom  most  was  to  be  expect- 
ed, men  of  the  utmost  penetration,  and  most  properly  qualified  for 
such  researches,  after  all  their  labor  and  industry,  have  acknowl- 
edged their  disappointment,  and  that  they  had  not  found  it.  But 
it  would  be  wonderful  indeed,  that  there  should  be  any  good  suited 
to  human  nature,  and  to  which  mankind  were  born,  and  yet  that 
it  never  fell  to  the  share  of  any  one  individual  of  the  sons  of  men  : 
unless  it  be  said,  that  the  things  of  life,  in  this  respect,  resemble 
the  speculations  of  the  schools ;  and  that,  as  they  talk  about  ob- 
jects of  knowledge  that  were  never  known,  so  there  is  some  good 
attainable  by  men,  which  was  never  actually  attained. 

But  to  look  a  little  more  narrowly  into  this  matter,  and  take  a 
transient  view  of  the  several  periods  of  life.  Infants  are  so  far 
from  attaining  to  happiness,  that  they  have  not  yet  arrived  at  hu- 
man life  ;  yet,  if  they  are  compared  with  those  of  riper  years,  they 
are  in  a  low  and  improper  sense,  with  regard  to  two  things,  inno- 
cence and  ignorance,  happier  than  men  ;  for  there  is  nothing  that 
years  add  to  infancy  so  invariably,  and  in  so  great  abundance,  as 
guilt  and  pollution ;  and  the  experience  and  knowledge  of  the 
world  which  they  give  us,  do  not  so  much  improve  the  head,  as 
they  vex  and  distress  the  heart.  So  that  the  great  man  represent- 
ed in  the  tragedy  embracing  his  infant  who  knew  nothing  of  his 
own  misery,  seems  to  have  had  some  reason  to  say,  "  That  those 
who  know  nothing  enjoy  the  happiest  life."  And  to  be  sure, 
what  we  gain  by  our  progress  from  infancy  to  youth,  is,  that  we 
thereby  become  more  exposed  to  the  miseries  of  life,  and,  as  we 
improve  in  the  knowledge  of  things,  our  pains  and  torments  are  also 
increased  :  for  either  children  are  put  to  servile  employments,  or 
mechanic  arts ;  or  if  they  happen  to  have  a  more  genteel  and 
liberal  education,  this  very  thing  turns  to  a  punishment,  as  they 


EXPOSITORY    LECTURES.  501 

are  thereby  subjected  to  rods  and  chastisements,  and  the  power  of 
parents  and  instructers,  which  is  often  a  kind  of  petty  tyranny  ; 
and,  when  the  yoke  is  lightened  with  the  greatest  prudence,  it  still 
seems  hard  to  be  borne,  as  it  is  above  the  capacity  of  their  young 
minds,  thwarts  their  wishes  and  inclinations,  and  encroaches 
upon  their  beloved  liberty. 

Youth,  put  in  full  possession  of  this  liberty,  for  the  most  part 
ceases  to  be  master  of  itself;  nor  can  it  be  truly  said  to  be  deliv- 
ered from  its  former  misery,  as  to  exchange  it  for  a  worse,  even 
that  very  liberty.  It  leaves  the  harbor  to  sail  through  quicksands 
and  Sirens;  and  when  both  these  are  passed,  launches  out  into 
the  deep  sea.  Alas  !  to  what  various  fates  is  it  there  exposed  ! 
How  many  contrary  winds  does  it  meet  with  !  How  many  storms 
threatening  it  with  shipwreck  !  How  many  shocks  has  it  to  bear 
from  avarice,  ambition,  and  envy,  either  in  consequence  of  the 
violent  stirrings  of  those  passions  within  itself,  or  the  fierce  attacks 
of  them  from  without !  Amidst  all  these  tempests,  the  ship  is 
either  early  overwhelmned,  or  broken  by  storms  ;  and  worn  out 
by  old  age,  at  last  falls  to  pieces. 

Nor  does  it  much  signify  what  state  of  life  one  enters  into,  or 
what  rank  he  holds  in  human  society  ;  for  all  forms  of  business 
and  conditions  of  life,  however  various  you  may  suppose  them  to 
be,  are  exposed  to  a  much  greater  variety  of  troubles  and  distress- 
es, some  to  pressures  more  numerous  and  more  grievous  than 
others,  but  all  to  a  great  many,  and  every  one  to  some  peculiar  to 
itself.  If  you  devote  yourself  to  ease  and  retirement,  you  can- 
not avoid  the  reproach  and  uneasiness  that  constantly  attend  an 
indolent,  a  useless,  and  lazy  life.  If  you  engage  in  business, 
whatever  it  be,  whether  you  commence  merchant,  soldier,  farmer, 
or  lawyer,  you  always  meet  with  toil  and  hazard,  and  often  with 
heavy  misfortunes  and  losses.  Celibacy  exposes  to  solitude; 
marriage,  to  solicitude  and  cares.  \Vithout  learning,  you  appear 
plain  and  unpolished;  but  on  the  other  hand,  the  study  of  letters 
is  a  matter  of  immense  labor,  and,  for  the  most  part,  brings  in  but 
very  little,  either  with  regard  to  the  knowledge  you  acquire  by  it, 
or  the  conveniences  of  life  it  procures.  But  I  will  enlarge  no 
further.  You  find  the  Greek  and  Latin  poets  lamenting  the  ca- 
lamities of  life  in  many  parts  of  their  works,  and  at  great  length  : 
nor  do  they  exaggerate  in  the  least;  they  even  fall  shoit  of  the 
truth,  and  only  enumerate  a  few  evils  out  of  many. 

The  Greek  epigram  ascribed  by  some  to  Prosidipus,  by  others 
to  Crates  the  Cynic  philosopher,  begins  thus,  "  What  state  of  life 
ought  one  to  choose?"  and  having  enumerated  them  all,  concludes 
in  this  manner :  "  There  are  then  only  two  things  eligible,  either 
never  to  have  been  born,  or  to  die  as  soon  as  one  makes  his  ap- 
pearance in  the  world." 

But  now,  leaving  the  various  periods  and  conditions  of  life,  let 


502  LEIGHTON'S  SELECT    WORKS. 

us,  with  great  brevity,  run  over  those  things  which  are  looked  up- 
on to  be  the  greatest  blessings  in  it,  and  see  whether  any  of  them 
can  make  it  completely  happy.  Can  this  be  expected  from  a 
beautiful  outside  1  No ;  this  has  rendered  many  miserable,  but 
never  made  one  happy.  For  suppose  it  to  be  sometime?  attended 
with  innocence,  it  is  surely  of  a  fading  and  perishing  nature,  "  the 
sport  of  time  or  disease."  Can  it  be  expected  from  riches?  Sure- 
ly no ;  for  how  little  of  them  does  the  owner  possess,  even  sup- 
posing his  wealth  to  be  ever  so  great !  What  a  small  part  of  them 
does  he  use  or  enjoy  himself!  And  what  has  he  of  the  rest  but 
the  pleasure  of  seeing  them  with  his  eyes?  Let  his  table  be  load- 
ed with  the  greatest  variety  of  delicious  dishes,  he  fills  his  belly 
out  of  one  ;  and  if  he  has  a  hundred  beds  he  lies  but  in  one  of 
them.  Can  the  kingdoms,  thrones,  and  sceptres  of  this  world, 
confer  happiness  ?  No  :  we  learn  from  the  histories  of  all  ages, 
that  not  a  few  have  been  tumbled  down  from  these  by  sudden  and 
unexpected  revolutions,  and  those  not  such  as  were  void  of  con- 
duct or  courage,  but  men  of  great  and  extraordinary  abilities. 
And  that  those  who  met  with  no  such  misfortunes,  were  still  far 
enough  from  happiness,  is  very  plain  from  the  situation  of  their 
affairs,  and  in  many  cases,  from  their  own  confession.  The  say- 
ing of  Augustus  is  well  known  :  "  I  wish  I  had  never  been  mar- 
ried and  had  died  childless."  And  the  expression  of  Severus  at 
his  death,  "  I  became  all  things,  and  yet  it  does  not  profit  me,33 
But  the  most  noted  saying  of  all,  and  that  which  best  deserves  to 
be  known,  is  that  of  the  wisest  and  most  flourishing  king,  as  well 
as  the  greatest  preacher,  who,  having  exactly  computed  all  the 
advantages  of  his  exalted  dignity  and  royal  opulence,  found  this 
to  be  the  sum  total  of  all,  and  left  it  on  record  for  the  inspection 
of  posterity  and  future  ages,  Vanity  of  vanities,  all  is  vanity. 

All  this  may  possibly  be  true  with  regard  to  the  external  advan- 
tages of  men  ;  but  may  not  happiness  be  found  in  the  internal 
goods  of  the  mind,  such  as  wisdom  and  virtue  ?  Suppose  this 
granted  ;  still  that  they  may  confer  perfect  felicity,  they  must  of 
necessity  be  perfect  themselves.  Now,  shew  me  the  man,  who, 
even  in  his  own  judgment,  has  attained  to  perfection  in  wisdom  and 
virtue  :  even  those  who  were  accounted  the  wisest,  and  actually 
were  so,  acknowledged  they  knew  nothing!  nor  was  there  one 
among  the  most  approved  philosophers,  whose  virtues  were  not 
allayed  with  many  blemishes.  The  same  must  be  said  of  piety 
and  true  religion,  which,  though  it  is  the  beginning  of  felicity, 
and  tends  directly  to  perfection,  yet,  as  in  this  earth  it  is  not  full 
and  complete  in  itself,  it  cannot  make  its  possessors  perfectly 
happy.  The  knowledge  of  the  most  exalted  minds  is  very  obscure, 
and  almost  quite  dark,  and  their  practice  of  virtue  lame  and  im- 
perfect. And  indeed,  who  can  have  the  boldness  to  boast  of  per- 
fection in  this  respect,  when  he  hears  the  great  Apostle  complains 


EXPOSITORY   LECTURES.  503 

ing  of  the  law  ofthejlesh,  and  pathetically  exclaiming,  Who  shall 
deliver  me  from  this  body  of  death  1  Rom.  vii.  24.  Besides, 
though  wisdom  and  virtue,  or  piety  were  perfect,  so  long  as  we 
have  bodies,  we  must  at  the  same  time  have  all  bodily  advantages, 
in  order  to  perfect  felicity.  Therefore,  the  Satirist  smartly  ridi- 
cules the  wise  man  of  the  Stoics:  "  He  is,"  says  he,  "  free,  hon- 
ored, beautiful,  king  of  kings,  and  particularly  happy,  except  when 
he  is  troubled  with  phlegm." 

Since  these  things  are  so,  we  must  raise  our  minds  higher,  and 
not  live  with  our  heads  bowed  down  like  the  common  sort  of 
mankind  ;  who,  as  St.  Augustine  expresses  it,  "look  for  a  happy 
life  in  the  region  of  death."  To  set  our  hearts  upon  the  perishing 
goods  of  this  wretched  life  and  its  muddy  pleasures,  is  not  the 
happiness  of  men,  but  of  hogs.  And  if  pleasure  is  dirt,  other 
things  are  but  smoke.  Were  this  the  only  good  proposed  to  the 
desires  and  hopes  of  men,  it  would  not  have  been  so  great  a  privi- 
lege to  have  been  born.  Be  therefore  advised,  young  gentlemen, 
and  beware  of  this  poisonous  cup,  lest  your  minds  thereby  become 
brutish,  and  fall  into  a  fatal  oblivion  of  your  original,  and  your 
end.  Turn  that  part  of  your  Composition  which  is  Divine,  to 
God  its  creator  and  father,  without  whom  we  can  neither  be  hap- 
py, nor  indeed  be  at  all. 

The  Hope  of  Immortality  its  Evidence. 

Truly,  in  my  judgment,  this  previous  impression  and  hope  of 
immortality,  and  these  earnest  desires  after  it,  are  a  very  strong 
evidence  of  that  immortality.  These  impressions,  though  in  most 
men  they  lie  overpowered  and  almost  quite  extinguished  by  the 
weight  of  their  bodies,  and  an  extravagant  love  to  present  enjoy- 
ments ;  yet,  now  and  then,  in  time  of  adversity,  break  forth  and 
exert  themselves,  especially  under  the  pressure  of  severe  distempers, 
and  at  the  approaches  of  death.  But  those  whose  minds  are  pu- 
rified, and  their  thoughts  habituated  to  Divine  things,  with  what 
constant  and  ardent  wishes  do  they  breathe  after  that  blessed  im- 
mortality !  How  often  do  their  souls  complain  within  them,  that 
they  have  dwelt  so  long  in  these  earthly  tabernacles !  Like  ex- 
iles, they  earnestly  wish,  make  interest,  and  struggle  hard  to 
regain  their  native  country.  Moreover,  does  not  that  noble  neglect 
of  the  body  and  its  senses,  and  that  contempt  of  all  the  pleasures 
of  the  flesh,  which  these  heavenly  souls  have  attained,  evidently 
shew,  that,  in  a  short  time,  they  will  be  taken  from  hence,  and 
that  the  body  and  soul  are  of  a  very  different,  and  almost  contrary 
nature  to  one  another ;  that,  therefore,  the  duration  of  the  one 
depends  not  upon  the  other,  but  is  quite  of  another  kind  ;  and 
that  the  soul,  set  at  liberty  from  the  body,  is  not  only  exempted 
from  death,  but,  in  some  sense,  then  begins  to  live,  and  then  first 


504  LEIGIITON'S  SELECT  WORKS. 

sees  the  light  ?  Had  we  not  this  hope  to  support  us,  what  ground 
should  we  have  to  lament  our  first  nativity,  which  placed  us  in  a 
life  so  short,  so  destitute  of  good,  and  so  crowded  with  miseries; 
a  life  which  we  pass  entirely  in  grasping  phantoms  of  felicity,  and 
suffering  real  calamities  !  So  that  if  there  were  not,  beyond  this, 
a  life  and  happiness  that  more  truly  deserves  these  names,  who 
can  help  seeing,  that,  of  all  creatures,  man  would  be  the  most 
miserable,  and,  of  all  men,  the  best  the  most  unhappy  ? 

Recollection  of  the  Soul's  dignity. 

"Nobody,"  says  Atticus  in  Cicero,  "  shall  drive  me  from  the 
immortality  of  the  soul."  And  Seneca's  words  are,  "  I  took 
pleasure  to  inquire  into  the  eternity  of  the  soul,  and  even,  indeed 
to  believe  it.  I  resigned  myself  to  so  glorious  an  hope,  for  now 
I  begin  to  despise  the  remains  of  a  broken  constitution,  as  being 
to  remove  into  that  immensity  of  time,  and  into  the  possession 
of  endless  ages."*  O  how  much  does  the  soul  gain  by  this  re- 
moval ! 

As  for  you,  young  gentlemen,  I  doubt  not  but  you  will  embrace 
this  doctrine,  not  only  as  agreeable  to  reason,  but  as  it  is  an  article 
of  the  Christian  faith.  I  only  put  you  in  mind  to  revolve  it  often 
within  yourselves,  and  with  a  serious  disposition  of  mind  ;  for  you 
will  find  it  the  strongest  incitement  to  wisdom,  good  morals,  and 
true  piety.  Nor  can  you  imagine  any  thing  that  will  more  effec- 
tually divert  you  from  a  foolish  admiration  of  present  and  perish- 
ing things,  and  from  the  allurements  and  sordid  pleasures  of  this 
earthly  body.  Consider,  I  pray  you,  how  unbecoming  it  is,  to 
make  a  heaven-born  soul,  that  is  to  live  forever,  a  slave  to  the 
meanest,  vilest,  and  most  trifling  things;  and,  as  it  were  to  thrust 
down  to  the  kitchen  a  prince  that  is  obliged  to  leave  his  country 
only  for  a  short  time.  St.  Bernard  pathetically  addresses  himself 
to  the  body  in  favor  of  the  soul,  persuading  it  to  treat  the  latter 
honorably,  not  only  on  account  of  its  dignity,  but  also  for  the  ad- 
vantage that  will  thereby  redound  to  the  body  itself:  "  Thou  hast 
a  noble  guest,  O  flesh  !  a  most  noble  one  indeed,  and  all  thy 
safety  depends  upon  its  salvation  :  it  will  certainly  remember  thee 
for  good,  if  thou  serve  it  well ;  and  when  it  comes  to  its  Lord,  it 
will  put  him  in  mind  of  thee,  and  the  mighty  God  himself  will 
come  to  make  thee  who  art  now  a  vile  body,  like  unto  his  glori- 
ous one  ;  and,  O  wretched  flesh,  He  who  came  in  humility  and 
obscurity  to  redeem  souls,  will  come  in  great  majesty,  to  glorify 
thee,  and  every  eye  shall  see  him."  Be  mindful,  therefore,  young 
gentlemen,  of  your  better  part,  and  accustom  it  to  think  of  its 
own  eternity,  always  and  every  where  having  its  eyes  fixed  upon 

*SENSCA  Epis.  102. 


EXPOSITORY    LECTURES.  505 

that  world  to  which  it  is  most  nearly  related.  And  thus  it  will 
look  down,  as  from  on  high,  on  all  those  things  which  the  world 
considers  as  lofty  and  exalted,  and  will  see  them  under  its  feet ; 
and  of  all  the  things  which  are  confined  within  the  narrow  verge 
of  this  present  life,  it  will  have  nothing  to  desire,  and  nothing  to 
fear. 

Happiness  of  the  Life  to  come.         * 

I  own,  I  am  almost  deterred  from  entering  upon  this  inquiry  by 
the  vast  obscurity  and  sublimity  of  the  subject,  which  in  its  nature 
is  such,  that  we  can  neither  understand  it,  nor,  if  we  could,  can 
it  be  expressed  in  words.  The  divine  Apostle,  who  had  had  some 
glimpse  of  this  felicity,  describes  it  no  otherwise  than  by  his 
silence,  calling  the  words  he  heard,  unspeakable,  and  such  as  it 
was  not  lawful  for  a  man  to  utter.  2  Cor.  xii.  4.  And  if  he  nei- 
ther could  nor  would  express  what  he  saw,  far  be  it  from  us  boldly 
to  force  ourselves  into  or  intrude  upon  what  we  have  seen  ;  espe- 
cially as  the  same  Apostle,  in  another  place,  acquaints  us,  for  our 
future  caution,  that  this  was  unwarrantably  done  by  some  rash 
and  forward  persons  in  his  own  time.  But  since  in  the  sacred 
archives  of  this  new  world,  however  invisible  and  unknown  to 
us,  we  have  some  maps  and  descriptions  of  it  suited  lo  our  capa- 
city :  we  are  not  only  allowed  to  look  at  them,  but  as  they  were 
drawn  for  that  very  purpose,  it  would  certainly  be  the  greatest 
ingratitude,  as  well  as  the  highest  negligence  in  us,  not  to  make 
some  improvement  of  them.  Here,  however,  we  must  remember, 
what  a  great  odds  there  is  between  the  description  of  a  kingdom 
in  a  small  and  imperfect  map,  and  the  extent  and  beauty  of  that 
very  kingdom  when  viewed  by  the  traveller's  eye  ;  and  how  much 
greater  the  difference  must  be,  between  the  felicity  of  that  hea- 
venly kingdom  to  which  we  are  aspiring,  and  all,  even  the  most 
striking  figurative  expressions,  taken  from  the  things  of  this  earth, 
that  are  used  to  convey  some  faint  and  imperfect  notion  of  it  to 
our  minds.  What  are  these  things,  the  false  glare  and  shadows 
whereof,  in  this  earth,  are  pursued  with  such  keen  and  furious 
impetuosity,  riches,  honors,  pleasures'?  Ail  these,  in  their  justest, 
purest,  and  sublimest  sense  are.. comprehended  in  this  blessed  life  : 
it  is  a  treasure,  that  can  neither  fail  nor  be  carried  away  by  force 
or  fraud  :  it  is  an  inheritance  uncerrupted  and  undefiled;  a  crown 
that  fadeth  not  away ;  a  never-failing  stream  of  joy  and  delight : 
it  is  a  marriage-feast,  and  of  all  others  the  most  joyous  and  most 
sumptuous  ;  one  that  always  satisfies,  and  never  cloys  the  appetite  : 
it  is  an  eternal  spring,  and  an  everlasting  light,  a  day  without  an 
evening  :  it  is  a  paradise,  where  the  lilies  are  always  white  and 
in  full  bloom,  the  saffron  blooming,  the  trees  sweat  out  their  bal- 
sams, and  the  tree  of  life  in  the  midst  thereof:  it  is  a  city,  where 
43 


506  LEIGHTON'S    SELECT  WORKS. 

the  houses  are  built  of  living  pearls,  the  gates,  of  precious  stones, 
and  the  streets  paved  with  the  purest  gold.  Yet,  all  these  are 
nothing  but  veils  of  the  happiness  to  be  revealed  on  that  most 
blessed  day  :  nay,  the  light  itself,  which  we  have  mentioned  among 
the  rest,  though  it  be  the  most  beautiful  ornament  in  this  visible 
world,  is  at  best  but  a  shadow  of  that  heavenly  glory  ;  and  how 
small  soever  that  portion  of  this  inaccessible  brightness  may  be, 
which,  in  the^sacred  Scriptures,  shines  upon  us  through  these 
veils,  it  certainly  very  well  deserves  that  we  should  often  turn  our 
eyes  towards  it,  and  view  it  with  the  closest  attention. 

1.  Now,  the  first  that  necessarily  occurs  in  the  constitution  of 
happiness,  is  a  full  and  complete  deliverance  from  every  evil,  and 
every  grievance  ;  which  we  may  as  certainly  expect  to  meet  with 
in  that  heavenly   life,  as  it   is  impossible  to  be  attained  while  we 
sojourn  here  below.     All  tears  shall  be  wiped  away  from  our  eyes, 
and  every  cause  and  occasion  of  tears  forever  removed  from  our 
sight.     There,   there  are  no   tumults,   no  wars,  no  poverty,  no 
death,  nor  disease  ;  there,  there  is  neither  mourning,  nor  fear,  nor 
sin,  which  is  the  source  and  fountain  of  all  other  evils :  there  is 
neither  violence  within  doors  nor  without,  nor  any  complaint,  in 
the  streets  of  that   blessed  city.     There,  no  friend  goes  out,  nor 
enemy  comes  in. 

2.  Full  vigor  of  body  and  mind,  health,  beauty,  purity,  and  per- 
fect tranquillity. 

3.  The  most   delightful  society  of  angels,  prophets,   apostles, 
martyrs,  and  all  the  saints;  among  whom  there  are  no  reproaches, 
contentions,  controversies,    nor   party-spirit,    because  there    are, 
there,  none  of  the  sources  whence  they  can  spring,  nor  any  thing 
to  encourage  their   growth  ;  for  there  is,  there,   particularly,  no 
ignorance,  no   blind   self-love,   no  vain-glory  nor  envy,  which  is 
quite  excluded  from  those  divine  regions  ;  but,  on  the  contrary, 
perfect  charity,  whereby  every  one,  together  with  his  own  felicity, 
enjoys  that  of  his  neighbors,  and  is  happy  in  the  one   as  well  as 
the  other  ;  hence  there  is  among  them  a  kind  of  infinite  reflection 
and  multiplication  of  happiness,  like  that  of  a  spacious  hall  adorn- 
ed with  gold  arid  precious  stones,  dignified  with  a  full  assembly  of 
kings  and  potentates,  and  having  its  walls  quite  covered  with  the 
brightest  looking-glasses. 

4.  But  what  infinitely  exceeds,  and  quite  eclipses  all  the  rest, 
is  that  boundless  ocean  of  happiness,  which  results  from  the  bea- 
tific vision  of  the  ever-blessed  God ;  without  which,  neither  the 
tranquillity  they  enjoy,  nor  the  society  of  saints,  nor  the  possession 
of  any  particular  finite  good,  nor  indeed  of  all  such  taken  together, 

can  satisfy  the  soul,  or  make  it  completely  happy. 

*  *  *  *  * 

This  beatific  vision  includes  in  it  not  only  a  distinct  and  intui- 
tive knowledge  of  God,  but  so  to  speak,  such  a  knowledge  as 


EXPOSITORY    LECTURES.  507 

gives  us  the  enjoyment  of  that  most  perfect  Being,  and,  in  some 
sense,  unites  us  to  Him  ;  for  such  a  vision,  it  must,  of  necessity, 
be,  that  converts  that  love  of  the  Infinite  Good  which  blazes  in 
the  souls  of  the  saints,  into  full  possession  ;  that  crowns  all  their 
wishes,  and  fills  them  with  an  abundant  and  overflowing  fulness 
of  joy,  that  vents  itself  in  everlasting  blessings  and  songs  of 
pr'aise. 

And  this  is  the  only  doctrine,  if  you  believe  it,  (and  I  make  no 
doubt  but  you  do,)  this,  I  say,  is  the  only  doctrine  that  will  trans- 
port your  whole  souls,  and  raise  them  up  on  high.  Hence  you 
will  learn  to  trample  under  feet  all  the  turbid  and  muddy  pleas- 
ures of  the  flesh,  and  all  the  allurements  and  splendid  trifles  of 
the  present  world.  However  those  earthly  enjoyments  that  are 
swelled  up  by  false  names  and  the  strength  of  imagination,  to  a 
vast  size,  may  appear  grand  and  beautiful,  and  still  greater  and 
more  engaging  to  those  that  are  unacquainted  with  them  ;  how 
small,  how  inconsiderable  do  they  all  appear  to  a  soul  that  looks 
for  a  heavenly  country,  that  expects  to  share  the  joys  of  angels, 
and  has  its  thoughts  constantly  employed  about  these  objects  !  To 
conclude,  the  more  the  soul  withdraws,  so  to  speak,  from  the  bo- 
dy, and  retires  within  itself,  the  more  it  rises  above  itself,  and  the 
more  closely  it  cleaves  to  God,  the  more  the  life  it  lives  in  this 
earth  resembles  that  which  it  will  enjoy  in  Heaven,  and  the  larger 
foretastes  it  has  of  the  first-fruits  of  that  blessed  harvest.  Aspire, 
therefore,  to  holiness,  young  gentlemen,  without  which  no  man 
shall  see  the  Lord. 

The  religious  principle  natural  to  the  human  Mind. 

Of  all  the  institutions  arid  customs  received  among  men,  we 
meet  with  nothing  more  solemn  and  general  than  that  of  religion 
and  sacred  rites  performed  to  the  honor  of  some  deity  ;  which  is 
a  very  strong  argument,  that  that  persuasion,  in  preference  to  any 
other,  is  written,  nay,  rather  engraven,  in  strong  and  indelible 
characters  upon  the  mind  of  man.  This  is,  as  it  were,  the  name 
of  the  great  Creator  stamped  upon  the  noblest  of  all  His  visible 
works,  that  thus  man  may  acknowledge  himself  to  be  His,  and, 
concluding  from  the  inscription  he  finds  impressed  upon  his  mind, 
that  what  belongs  to  God  ought,  in  strict  justice,  to  bo  restored  to 
Him,  be.  wholly  reunited  to  his  first  principle,  that  immense  Ocean 
of  goodness  whence  he  took  his  rise.  The  distemper  that  has 
invaded  mankind,  is,  indeed,  grievous  and  epidemical  :  it  con- 
sists in  a  mean  and  degenerate  love  to  the  body  and  corporeal 
tilings,  and,  in  consequence  of  this,  a  stupid  and  brutish  forgetful- 
ness  of  God,  though  He  can  never  be  entirely  blotted  out  of  the 
aiind.  This  forgetfulness,  a  few,  and  but  very  few,  alarmed  and 


508  LEIGHTON'S  SELECT  WORKS. 

awakened  by  the  Divine  rod,  early  shake  off.  And  even  in  the 
most  stupid,  and  such  as  are  buried  in  the  deepest  sleep,  the  orig- 
inal impression  sometimes  discovers  itself  when  they  are  under  the 
pressure  of  some  grievous  calamity,  or  on  the  approach  of  danger, 
and  especially  upon  a  near  prospect  of  death.  Then,  the  thoughts 
of  God,  that  had  lain  hid  and  been  long  suppressed,  forced  out  by 
the  weight  of  pain  and  the  impressions  of  fear,  come  to  be  remem- 
bered ;  and  the  whole  soul  being,  as  it  were,  roused  out  of  its 
long  and  deep  sleep,  men  begin  to  look  about  them,  inquire  what 
the  matter  is,  and  seriously  reflect  whence  they  came,  and  whither 
they  are  going.  Then,  the  truth  comes  naturally  from  their 
hearts.  The  stormy  sea  alarmed  even  profane  sailors  so  much, 
that  they  awaked  the  sleeping  prophet :  Awake,  say  they,  thou 
sleeper,  and  call  upon  thy  God.  Jonah  i.  6. 

Being  of  a  God. 

THERE  is  A  GOD.  And  here  I  cannot  help  fearing,  that  when 
we  endeavor  to  confirm  this  leading  truth,  with  regard  to  the  First 
and  Uncreated  Being,  by  a  long  and  labored  series  of  arguments, 
we  may  seem,  instead  of  a  service,  to  do  a  kind  of  injury  to  God 
and  man  both.  For  why  should  we  use  the  pitiful  light  of  a 
candle  to  discover  the  sun,  and  eagerly  go  about  to  prove  the 
being  of  Him  who  gave  being  to  every  thing  else?  Who  alone 
exists  necessarily,  nay,  we  may  boldly  say,  who  alone  exists; 
seeing  all  other  things  were  by  Him  extracted  out  of  nothing, 
and,  when  compared  with  him,  they  are  nothing,  and  even 
less  than  nothing,  and  vanity.  And -would  not  any  man  think 
himself  insulted,  should  it  be  suspected,  that  he  doubted  of  the 
being  of  Him,  without  whom  he  could  neither  doubt,  nor 
think,  nor  be  at  all  ?  This  persuasion,  without  doubt,  is  innate, 
and  strongly  impressed  upon  the  mind  of  man,  if  any  thing  at 
all  can  be  said  to  be  so.  Nor  does  Jamblicus  scruple  to  say, 
"  That  to  know  God  is  our  very  being ;"  and  in  another 
place,  "  That  it  is  the  very  being  of  the  soul  to  know  God,  on 
whom  it  depends."  Nor  would  he  think  amiss,  who,  in  this, 
should  espouse  the  opinion  of  Plato  :  for,  to  know  this,  is  nothing 
more  than  to  call  to  remembrance  what  was  formerly  impressed 
upon  the  mind ;  and  when  one  forgets  it,  (which  alas !  is  too  much 
the  case  of  us  all,)  he  has  as  many  remembrances,  so  to  speak, 
within  him,  as  he  has  members,  and  as  many  without  him,  as  the 
individuals  of  the  vast  variety  of  creatures  to  be  seen  around  him. 
Let,  therefore,  the  indolent  soul  that  has  almost  forgot  God,  be 
roused  up,  and  every  now  and  then  say  to  itself,  "  Behold  this 
beautiful  starry  heaven,"  &/c, 


EXPOSITORY   LECTURES,  509 

"The  Faith  and  Acknowledgement  of  a  Divine  Providence. 

It  is  also  a  great  comfort,  to  have  the  faith  of  this  Providence 
constantly  impressed  upon  the  mind,  so  as  to  have  recourse  to  it  in 
the  midst  of  all  confusions,  whether  public  or  private,  and  all  ca- 
lamities from  without  or  from  within  ;  to  be  able  to  say — The  great 
King,  who  is  also  my  Father,  is  the  supreme  ruler  of  all  these  things, 
and  with  Him  all  my  interests  are  secure ;  to  stand  firm,  with 
Moses,  when  no  relief  appears,  and  to  look  for  the  salvation  of  (jrod 
from  on  high,  and,  finally,  in  every  distress,  when  all  hope  of  hu- 
man assistance  is  swallowed  up  in  despair,  to  have  the  remarkable 
saying  of  the  father  of  the  faithful  stamped  upon  the  mind,  nnd  to 
silence  all  fears  with  these  comfortable  words,  God  will  provide.  In 
a  word,  there  is  nothing  that  can  so  effectually  conform  the  heart  of 
man,  and  his  inmost  thoughts,  and  consequently  the  whole  tenor  of 
his  life,  to  the  most  perfect  rule  of  religion  and  piety,  as  a  firm  belief 
and  frequent  meditation  on  this  Dirine  Providence,  which  super- 
intends and  governs  the  world,  lie  who  is  firmly  persuaded,  that 
an  exalted  God  of  infinite  wisdom  and  purity  is  constantly  present 
with  him,  and  sees  all  that  he  thinks  or  acts,  will,  to  be  sure,  have 
no  occasion  to  overawe  his  mind  with  the  imaginary  presence  of 
a  Laslius  or  a  Cato.  Josephus  assigns  this  as  the  source  or  root  of 
Abel's  purity  :  "  In  all  his  actions,"  says  he,  "  he  considered  that 
God  was  present  with  him,  and  therefore  made  virtue  his  constant 
study."* 

Moreover,  the  heathen  nations  acknowledge  this  superinten- 
dence of  Divine  Providence  over  human  affairs  in  this  very  respect, 
and  that  it  is  exercised  in  observing  the  morals  of  mankind,  and  in 
distributing  rewards  and  punishments.  But  this  supposes  some 
law  or  rule,  either  revealed  from  Heaven  or  stamped  upon  the 
hearts  of  men,  to  be  the  measure  and  test  of  moral  good  and  evil, 
that  ia,  virtue  and  vice.  Man,  therefore,  is  not  a  lawless  creature, 
but  capable  of  a  law,  and  actually  born  under  one,  which  he  him- 
self is  also  ready  to  own.  "  We  are  born  in  a  kingdom,"  says  the 
Rabbinical  philosopher,  "  and  to  obey  God  is  liberty."  But  this 
doctrine,  however  perspicuous  and  clear  in  itself,  seems  to  be  a 
little  obscured  by  one  cloud,  that  is,  the  extraordinary  success 
which  bad  men  often  meet  with,  and  the  misfortunes  and  calami- 
ties to  which  virtue  is  frequently  exposed.  The  saying  of  Brutus, 
"O!  wretched  virtue,  thou  art  regarded  as  nothing,  &,c."  is  well 
known ;  as  are  also  those  elegant  verses  of  the  poet,  containing  a 
lively  picture  of  the  perplexity  of  a  mind  wavering  and  at  a  loss 
upon  this  subject :  "  My  mind,"  says  he,  "  has  often  been  perplex- 
ed with  difficulties  and  doubts,  whether  the  gods  regard  the  affairs 

of  this  earth,  or  whether  there  was  no  Providence  at  all For, 

when  I  considered  the  order  and  disposition  of  the  world,  and  .the 

*  Antiq.  lib.  i.  cap.  3. 

*43 


510  LEIGHTON'S  SELECT  WORKS. 

boundaries  set  to  the  sea — I  thence  concluded,  that   all  things 

were  secured  by  the  providence  of  God But  when  I  saw  the 

affairs  of  men  involved  in  so  much  darkness  and  confusion,  &,c."* 
But  not  to  insist  upon  a  great  many  other  considerations,  which 
even  the  philosophy  of  the  heathens  suggested,  in  vindication  of 
the  doctrine  of  Providence ;  there  is  one  consideration  of  great 
weight  to  be  set  in  opposition  to  the  whole  of  this  prejudice,  viz., 
that  it  is  an  evidence  of  a  rash  and  forward  mind,  to  pass  sentence 
upon  things  that  are  not  yet  perfect  and  brought  to  a  final  conclu- 
sion ;  which  even  the  Roman  stoic,  and  the  philosopher  of  Chero- 
nea  insist  upon,  at  large,  on  this  subject.  If  we  will  judge  from 
events,  let  us  put  off  the  cause  and  delay  sentence,  till  the  whole 
series  of  these  events  come  before  us ;  and  let  us  not  pass  sentence 
upon  a  successful  tyrant,  while  he  is  triumphant  before  our  eyes, 
and  while  we  are  quite  ignorant  of  the  fate  that  may  be  awaiting 
himself  or  his  son,  or,  at  least,  his  more  remote  posterity.  The 
ways  of  Divine  justice  are  wonderful.  "  Punishment  stalks  silent- 
ly, and  with  a  slow  pace ;  it  will,  however,  at  last  overtake  the 
wicked."  But,  after  all,  if  we  expect  another  scene  of  things  to 
be  exhibited,  not  here,  but  in  the  world  to  come,  the  whole  dispute 
concerning  the  events  of  this  short  and  precarious  life,  immediate- 
ly disappears  and  comes' to  nothing. 

Of  the  Pleasure  and  Utility  of  Religion. 

Though  the  author  of  the  following  passage  was  a  great  profi- 
cient in  the  mad  philosophy  of  Epicurus,  yet  he  had  truth  strongly 
on  his  side,  when  he  said,  "  That  nothing  was  more  pleasant  than 
to  be  stationed  on  the  lofty  temples,  well  defended  and  secured  by 
the  pure  and  peaceable  doctrines  of  the  wise  philosophers. "t 

Now,  can  any  doctrine  be  imagined  more  wise,  more  pure  and 
peaceable,  and  more  sacred,  than  that  which  flowed  from  the  most 
perfect  fountain  of  wisdom  and  purity,  which  was  sent  down  from 
heaven  to  earth,  that  it  might  guide  all  its  followers  to  that  happy 
place  whence  it  took  its  rise?  It  is,  to  be  sure,  the  wisdom  of 
mankind  to  know  God,  and  their  indispensable  duty,  to  worship 
Him.  Without  this,  men  of  the  brightest  parts  and  greatest  learn- 
ing, seem  to  be  born  with  excellent  talents  only  to  make  them- 
selves miserable  ;  and,  according  to  the  expression  of  the  wisest  of 
kings,  He  that  incrcaseth  knowledge  increaseth. sorrow,  Eccl.  i.  18. 
We  must,  therefore,  first  of  all,  consider  this  as  a  sure  and  settled 
point,  that  religion  is  the  sole  foundation  of  human  peace  and  felicity. 
This,  even  the  profane  scoffers  at  Religion  are,  in  some  sort,  obliged 
to  own,  though  much  against  their  will,  even,  while  they  are  point- 
ing their  wit  against  it :  for  nothing  is  more  commonly  to  be  heard 

*  CLAUDIAN  in  Kufinum,  lib.  1,  t  LBCRETIUS. 


EXPOSITORY     LECTURES.  511 

from  them,  than  that  the  whole  doctrine  of  religion  was  invented 
by  some  wise  men,  to  encourage  the  practice  of  justice  and  virtue 
through  the  world.  Surely  then,  religion,  whatever  else  may  be 
said  of  it,  must  be  a  matter  of  the  highest  value,  since  it  is  found 
necessary  to  secure  advantages  of  so  very  great  importance.  But, 
in  the  mean  time,  how  unhappy  is  the  case  of  integrity  and  virtue, 
if  what  they  want  to  support  them  is  merely  fictitious,  and  they 
cannot  keep  their  ground  but  by  means  of  a  monstrous  forgery  ! 
But  far  be  it  from  us  to  entertain  such  an  absurdity  !  For  the  first 
rule  of  righteousness  cannot  be  otherwise  than  right,  nor  is  there 
any  thing  more  nearly  allied  or  more  friendly  to  virtue,  than  truth. 

But  religion  is  not  only  highly  conducive  to  all  the  great  advan- 
tages of  human  life,  but  is  also,  at  the  same  time,  most  pleasant 
and  delightful.  Nay,  if  it  is  so  useful,  and  absolutely  necessary 
to  the  interests  of  virtue,  it  must,  for  this  very  reason,  be  also 
pleasant;  unless  one  will  call  in  question  a  maxim  universally  ap- 
proved by  all  wise  men,  that  "life  cannot  be  agreeable  without 
virtue :"  a  maxim  of  such  irrefragable  and  undoubted  truth, 
that  it  was  adopted  even  by  Epicurus  himself. 

How  great,  therefore,  must  have  been  the  madness  of  that  not- 
ed Grecian  philosopher,  who,  while  he  openly  maintained  the  dig- 
nity and  pleasantness  of  virtue,  at  the  same  time  employed  the 
whole  force  of  his  understanding  to  ruin  and  sap  its  foundations! 
For,  that  this  was  his  fixed  purpose,  Lucretius  not  only  owns,  but 
also  boasts  of  it,  and  loads  him  with  ill-advised  praises  for  endeav- 
oring, through  the  whole  course  of  his  philosophy,  to  free  the 
minds  of  men  from  all  the  bonds  and  ties  of  religion.  As  if  there 
was  no  possible  way  to  make  them  happy  and  free,  without  involv- 
ing them  in  the  guilt  of  sacrilege  and  atheism  !  As  if  to  eradicate 
all  sense  of  a  Deity  out  of  the  mind,  were  the  only  way  to  free  it 
from  the  heaviest  chains  and  fetters !  Though,  in  reality,  this 
would  be  effectually  robbing  man  of  all  his  valuable  jewels,  of  his 
golden  crown  and  chain,  all  the  riches,  ornaments,  and  pleasures 
of  his  life  :  which  is  inculcated  at  large,  an<l  with  great  eloquence, 
by  a  greater  and  more  divine  master  of  wisdom,  the  royal  author 
of  the  Proverbs,  who  speaking  of  the  precepts  of  religion,  says, 
They  shall  be  an  ornament  of  grace  unto  thine  head,  and  chains 
about  thy  neck:  and  of  religion,  under  the  name  of  wisdom,  If 
thou  seekest  her  as  silver,  and  sear  chest  for  her  as  for  hidden  treas- 
ure. Happy  is  the  man  that  Jindeth  wisdom,  and  the  man  that 
getleth  understanding.  For  the  merchandise  of  it  is  better  than 
the  merchandise  of  silver,  and  the  gain  thereof  than  Jine  gold. 
\Visdom  is  the  principal  thing ;  therefore,  get  wisdom,  and  with 
all  thy  getting,  get  understanding.  Prov.  i.  9 ;  ii.  4  ;  xiii.  14; 
iv.  7. 

And  it  is,  indeed,  very  plain,  that  if  it  were  possible  entirely  to 
dissolve  all  the  bonds  and  ties  of  religion,  yet,  that  it  should  be  so, 


512  LEIGHTON'S  SELECT  WORKS. 

would  certainly  be  the  interest  of  none  but  the  worst  and  most 
abandoned  part  of  mankind.  All  the  good  and  wise,  if  the  matter 
was  freely  left  to  their  choice,  would  rather  have  the  world  gov- 
erned by  the  Supreme  and  Most  Perfect  Being,  mankind  subject- 
ed to  His  just  and  righteous  laws,  and  all  the  affairs  of  men  super- 
intended by  His  watchful  Providence,  than  that  it  should  be 
otherwise.  Nor  do  they  believe  the  doctrines  of  religion  with 
aversion  or  any  sort  of  reluctancy,  but  embrace  them  with  pleas- 
ure, and  are  excessively  glad  to  find  them  true.  So  that,  if  it  was 
possible,  to  abolish  them  entirely,  and  any  person,  out  of  mere 
good-will  to  them,  should  attempt  to  do  it,  they  would  look  upon 
the  favor  as  highly  prejudicial  to  their  interest,  and  think  his  good- 
will more  hurtful  than  the  keenest  hatred.  Nor  would  any  one, 
in  his  wits,  choose  to  live  in  the  world,  at  large,  and  without  any 
sort  of  government,  more  than  he  would  think  it  eligible  to  be  put 
on  board  a  ship  without  a  helm  or  pilot,  and,  in  this  condition,  to 
be  tossedf  amidst  rocks  and  quicksands.  On  the  other  hand,  can 
any  thing  give  greater  consolation,  or  more  substantial  joy,  than 
to  be  firmly  persuaded,  not  only  that  there  is  an  infinitely  good 
and  wise  Being,  but  also  that  this  Being  preserves  and  continually 
governs  the  universe  which  Himself  has  framed,  and  holds  the 
reins  of  all  things  in  His  powerful  hand  ;  that  He  is  our  father, 
that  we  and  all  our  interests  are  His  constant  concern  ;  and  that, 
after  we  have  sojourned  a  short  while  here  below  ;  we  shall  be  again 
taken  into  His  immediate  presence?  Or  can  this  wretched  life 
be  attended  with  any  sort  of  satisfaction,  if  it  is  divested  of  this 
Divine  faith,  and  bereaved  of  such  a  blessed  hope? 

Moreover,  every  one  who  thinks  a  generous  fortitude  and  purity 
of  mind  preferable  to  the  charms  and  muddy  pleasures  of  the  flesh, 
finds  all  the  precepts  of  religion  not  only  not  grievous,  but  ex- 
ceeding pleasant  and  extremely  delightful.  So  that,  upon  the 
whole,  the  saying  of  Hermes  is  very  consistent  with  the  nature  of 
things :  "  There  is  one,  and  but  one  good  thing  among  men,  and 
that  is  religion."  Ev^n  the  vulgar  could  not  bear  the  degenerate 
expression  of  the  player  who  called  out  upon  the  stage,  "  Money  is 
the  chief  good  among  mankind."  But  should  any  one  say,  Reli- 
gion is  the  principal  good  of  mankind,  no  objection  could  be  made 
against  it ;  for,  without  doubt,  it  is  the  only  object  the  beauties 
whereof  engage  the  love  both  of  God  and  man. 

But  the  principal  things  in  religion,  as  I  have  frequently  ob- 
served, are,  just  conceptions  of  God.  Now  concerning  this  infi- 
nite Being,  some  things  are  known  by  the  light  of  nature  and 
reason,  others  only  by  the  revelation  which  He  hath  been  pleased 
to  make  of  Himself  from  heaven.  That  there  is  a  God,  is  the 
distinct  voice  of  every  man,  and  of  every  thing  without  him.  How 
much  more  then  shall  we  be  confirmed  in  the  belief  of  this  truth,  if 
we  attentively  view  the  whole  creation,  and  the  wonderful  order 


EXPOSITORY    LECTURES.  513 

and  harmony  that  subsist  between  all  the  parts  of  the  whole  sys- 
tem !  It  is  quite  unnecessary  to  show,  that  so  great  a  fabric  could 
never  have  been  brought  into  being  without  an  all-wise  and  power- 
ful Creator;  nor  could  it  now  subsist  without  the  same  almighty 
Being  to  support  and  preserve  it.  "  Let  men,  therefore,  make  this 
their  constant  study/'  says  Lactantius,  "  even  to  know  their  com- 
mon Parent  and  Lord,  whose  power  can  never  be  perfectly  known, 
\yhose  greatness  cannot  be  fathomed,  nor  his  eternity  compre- 
hended." When  the  mind  of  man,  with  its  faculties,  comes  to  be 
once  intensely  fixed  upon  Him,  all  other  objects  disappearing,  and 
being,  as  it  were  removed  quite  out  of  sight,  it  is  entirely  at  a  stand 
and  overpowered,  nor  can  it  possibly  proceed  further.  But  con- 
cerning the  doctrine  of  this  vast  volume  of  the  works  of  God,  and 
that  still  brighter  light  which  shines  forth  in  the  Scriptures,  we 
shall  speak  more  fully  hereafter. 

Of  the  Decrees  of  God. 

Here,  if  any  where,  we  ought,  according  to  the  common  saying, 
to  reason  but  in  few  words.  I  should,  indeed,  think  it  very  im- 
proper to  do  otherwise  ;  for  such  theories  ought  to  be  cautiously 
touched,  rather  than  be  spun  out.  to  a  great  length.  One  thing 
we  may  confidently  assert,  that  all  those  things  which  the  great 
Creator  produces  in  different  periods  of  time,  were  perfectly  known 
to  Him,  and,  as  it  were,  present  with  Him,  from  eternity  ;  and 
that  every  thing  that  happens,  throughout  the  several  ages  of  the 
world,  proceeds  in  the  same  order  and  same  precise  manner,  as 
the  Eternal  Mind  at  first  intended  it  should ;  that  none  of  His 
counsels  can  be  disappointed  or  rendered  ineffectual,  or  in  the 
least  changed  or  altered  by  any  event  whatsoever.  Known  to  God 
are  all  His  works,  says  the  Apostle  in  the  council  of  Jerusalem. 
Acts  xv.  18.  And  the  son  of  Sirach,  God  sees  from  everlasting  to 
everlasting,  and  nothing  is  wonderful  in  His  sight.  Nothing  is 
new  or  unexpected  to  Him  ;  nothing  can  come  to  pass  that  He  has 
not  foreseen.  And  His  first  thoughts  are  so  wise,  that  they  admit 
no  second  ones  that  can  be  supposed  wiser.  And  this  stability 
and  immutability  of  the  Divine  decrees,  is  asserted  even  by  the 
Roman  Philosopher :  "  It  is  necessary,"  says  he,  "  that  the  same 
things  be  always  pleasing  to  Him,  who  can  never  be  pleased  but 
with  what  is  best." 

Every  artist,  to  be  sure,  as  you  also  well  know,  works  according 
to  some  pattern,  which  is  the  immediate  object  of  his  mind  ;  and 
this  pattern,  in  the  all-wise  Creator,  must  necessarily  be  entirely 
perfect,  and  every  way  complete.  And  if  this  is  what  Plato  in- 
tended by  his  ideas,  (which,  not  a  few,  and  these  by  no  means 
unlearned,  think  very  likely)  his  own  scholar,  the  great  Stagyrite, 
and  your  favorite  philosopher,  had,  surely,  no  reason  so  often  and 


514 


LEIGHTO.N  S    SELECT    WORKS. 


so  bitterly  to  inveigh  against  them.  Be  this  as  it  may,  all  who 
acknowledge  God  to  be  the  author  of  this  wonderful  fabric,  and 
all  these  things  in  it,  which  succeed  one  another  in  their  turns, 
cannot  possibly  doubt,  that  He  has  brought,  and  continues  to  bring 
them  all  about,  according  to  that  most  perfect  pattern  subsisting 
in  His  eternal  councils ;  and  that  these  things  that  we  call  casual, 
are  all  unalterably  fixed  and  determined  to  Him.  For  according 
to  that  of  the  philosopher,  "  Where  there  is  most  wisdom,  there  is 
least  chance,"  and  therefore,  surely,  where  there  is  infinite  wis- 
dom, there  is  nothing  left  to  chance  at  all. 

This  maxim,  concerning  the  eternal  councils  of  the  supreme 
Sovereign  of  the  world,  besides  that  it  every  where  shines  clearly 
in  the  books  of  the  sacred  Scriptures,  is  also,  in  itself,  so  evident 
and  consistent  with  reason,  that  we  meet  with  it  in  almost  all  the 
works  of  the  philosophers,  and  often,  also,  in  those  of  the  poets. 
Nor  does  it  appear,  that  they  mean  any  thing  else,  at  least,  for  the 
most  part,  by  the  term  fate ;  though  you  may  meet  with  some 
things  in  th^ir  works,  which,  I  own,  sound  a  little  harsh,  and  can 
scarcely  be  sufficiently  softened  by  any,  even  the  most  favorable 
interpretation. 

But,  whatever  else  may  seem  to  be  comprehended  under  the 
term  fate,  whether  taken  in  the  mathematical  or  physical  sense,  as 
some  are  pleased  to  distinguish,  it  must  at  last  of  necessity  be  re- 
solved into  the  appointment  and  good  pleasure  of  the  supreme 
Governor  of  the  world.  If  even  the  blundering  astrologers  and 
fortune-tellers  acknowledge,  that  the  wise  man  has  dominion  over 
the  stars;  how  much  more  evident  is  it,  that  all  these  things,  and 
and  all  their  power  and  influence,  are  subject  and  subservient  to 
the  decrees  of  the  all-wise  God  !  Whence  the  saying  of  the  He- 
brews, "  There  is  no  planet  to  Israel." 

And  according  as  all  these  things  in  the  heavens  above  and  the 
earth  beneath,  are  daily  regulated  and  directed  by  the  Eternal 
King,  in  the  same  precise  mariner  were  they  all  from  eternity 
ordered  and  disposed  by  Him,  who  worketh  all  things  according 
the  counsel  of  His  own  will,  JEph,  i.  11,  who  is  more  ancient  than 
the  sea  and  the  mountains,  or  even  the  hnavens  themselves. 

These  things  we  are  warranted  and  it  is  safe  to  believe.  But 
what  perverseness,  or  rather  madness,  is  it,  to  endeavor  to  break  in- 
to the  sacred  repositories  of  Heaven,  and  pretend  to  accommodate 
those  secrets  of  the  Divine  kingdom,  to  the  measures  and  methods 
of  our  weak  capacities  !  To  say  the  truth,  I  acknowledge  that  I 
am  astonished  and  greatly  at  a  loss,  when  I  hear  learned  men, 
and  professors  of  Theology,  talking  presumptuously  about  the  order 
of  the  Divine  decrees,  and  when  I  read  such  things  in  their  works. 
"  Paul,"  says  St.  Chrysostorn,  "  considering  this  awful  subject  as 
an  immense  sea,  was  astonished  at  it,  and  viewing  the  vast  abyss, 
started  back,  and  cried  out  with  a  loud  voice,  Oh!  the  depth!'* 


EXPOSITORY    LECTURES.  515 

Nor  is  there  much  more  sobriety  or  moderation  in  the  many  no- 
tions that  are  entertained,  and  the  disputes  that  are  commonly 
raised  about  reconciling  these  Divine  decrees  with  the  liberty  and 
free-will  of  man. 

It  is  indeed  true,  that  neither  religion  nor  right  reason  will  suf- 
fer the  actions  and  designs  of  men,  and  consequently,  even  the 
very  motions  of  the  will,  to  be  exempted  from  the  empire  of  the 
counsel  and  good  pleasure  of  God.  Even  the  books  of  the  hea- 
thens are  filled  with  most  express  testimonies  of  the  most  absolute 
sovereignty  of  God,  even  with  regard  to  these.  The  sentiments 
of  Homer  are  well  known  ;*  and  with  him  agrees  the  tragic  poet, 
Euripides ;  "  O !  Jupiter,"  says  he,  "  why  are  we  wretched  mor- 
tals called  wise  ?  For  we  depend  entirely  upon  thee,  and  we  do 
whatever  thou  intendest  we  shouldn't 

And  it  would  be  easy  to  bring  together  a  vast  collection  of  such 
sayings,  but  these  are  sufficient  for  our  present  purpose. 

They  always  seemed  to  me  to  act  a  very  ridiculous  part,  who  con- 
tend, that  the  effect  of  the  Divine  decrees  is  absolutely  irreconci- 
lable with  human  liberty,  because  the  natural  and  necessary  liber- 
ty of  a  rational  creature  is,  to  act  or  choose  from  a  rational  motive, 
or  spontaneously,  and  of  purpose.  But  who  sees  not,  that,  on  the 
supposition  of  the  most  absolute  decree,  this  liberty  is  not  taken 
away,  but  rather  established  and  confirmed  1  For  the  decree  is, 
that  such  an  one  shall  make  choice  of,  or  do  some  particular  thing, 
freely  ;  and  whoever  pretends  to  deny,  that  whatever  is  done  or 
chosen,  whether  good  or  indifferent,  is  so  done  or  chosen,  or,  at 
least,  may  be  so,  espouses  an  absurdity.  But,  in  a  word,  the  great 
difficulty  in  all  this  dispute,  is  that  with  regard  to  the  origin  of 
evil.  Some  distinguish,  and  justly,  the  substance  of  the  action,  as 
you  call  it,  or  that  which  is  physical  in  the  action,  from  the  mor- 
ality of  it.  This  is  of  some  weight,  but  whether  it  takes  away  the 
whole  difficulty,  I  will  not  pretend  to  say.  Believe  me,  young 
gentlemen,  it  is  an  abyss,  it  is  an  abyss  never  to  be  perfectly 
sounded  by  any  plummet  of  human  understanding.  Should  any 
one  say,  "  I  am  not  to  be  blamed,  but  Jove  and  Fate,"  he  will  not 
get  off  so,  but  may  be  nonplussed  by  turning  his  own  wit  against 
him.  The  servant  of  Zeno,  the  Stoic  philosopher,  being  catched 
in  an  act  of  theft,  either  with  a  design  to  ridicule  his  master's  doc- 
trine, or  to  avail  himself  of  it  in  order  to  evade  punishment,  said, 
"  It  was  my  fate  to  be  a  thief."  "And  to  be  punished  for  it," 
said  Zeno.  Wherefore,  if  you  will  take  my  advice,  withdraw 
you  minds  from  a  curious  search  into  this  mystery,  and  turn  them 
directly  to  the  study  of  piety,  and  a  due  reverence  to  the  awful 
majesty  of  God.  Think  and  speak  of  God  and  His  secrets  with 
fear  and  trembling,  but  dispute  very  little  about  them  ;  and,  if  you 
would  not  undo  yourselves,  beware  of  disputing  with  Him.  If 

*  CHRYSOSTOM.  t  IKET.  1.  734. 


516  LEIGHTON'S  SELECT  WORKS. 

you  transgress  in  anything,  blame  yourselves:  if  you  do  any  good, 
or  repent  of  evil,  offer  thanksgiving  to  God.  This  is  what  1  ear- 
nestly recommend  to  you;  in  this  I  acquiesce  myself;  and  to 
this,  when  much  tossed  and  distressed  with  doubt  and  difficulties, 
I  had  recourse,  as  to  a  safe  harbor.  If  any  of  you  think  pro- 
per, he  may  apply  to  men  of  greater  learning  ;  but  let  him  take 
care  he  meet  not  with  such  as  have  more  forwardness  and  pre- 
sumption. 

The  Creator  seen  in  the  Creation. 

Whoever  looks  upon  this  great  system  of  the  universe,  of  which 
he  himself  is  but  a  very  small  part,  with  a  little  more  than  ordinary 
attention,  unless  his  mind  is  become  quite  brutish  within  him,  it 
will,  of  necessity,  put  him  upon  considering  whence  this  beautiful 
frame  of  things  proceeded,  and  what  was  its  first  original  ;  or,  in 
the  words  of  the  poet,  *'  From  what  principles  all  the  elements 
were  formed,  and  how  the  various  parts  of  the  woild  at  first  came 
together."*  • 

Now,  as  we  have  already  observed  in  our  dissertation  concern- 
ing God,  that  the  mind  rises  directly  from  the  consideration  of  this 
visible  world,  to  that  of  its  invisible  Creator  :  so,  from  the  con- 
templation of  the  First  and  Infinite  Mind,  it  descends  to  this  visible 
fabric  ;  and  again,  the  contemplation  of  this  latter  determines  it  to 
return,  with  the  greatest  pleasure  and  satisfaction,  to  that  Eternal 
Fountain  of  goodness  and  of  every  thing  that  exists.  Nor  is  this 
a  vicious  and  faulty  circle,  but  the  constant  course  of  a  pious  soul, 
travelling,  as  it  were,  backwards  arid  forwards  from  earth  to  hea- 
ven, and  from  heaven  to  earth  :  a  notion  quite  similar  to  that  of 
the  angels  ascending  and  descending  upon  the  ladder  which  Jacob 
saw  in  his  vision.  But  this  contemplation  by  all  means  requires  a 
pure  and  divine  temper  of  mind,  according  to  the  maxims  of  the 
philosopher :  "  He  that  would  see  God  and  goodness,  must 
first  be  himself  good,  and  like  the  Deity. "t  And  those  who  have 
the  eyes  of  their  mind  pure  and  bright,  will  sooner  be  able  to  read 
in  those  objects  that  are  exposed  to  the  outward  eye,  the  great  and 

evident  characters  of  His  eternal  Power  and  Godhead. 

*  *  #  #  *  * 

That  liberality  must  be  immortal  and  endless,  the  treasures 
whereof  are  infinite. 

Nor  is  this  to  be  doubted,  but  from  this  very  goodness,  together 
with  the  immense  power  and  wisdom  which  shine  forth  so  brightly 
in  the  creation  and  all  the  creatures,  an  immense  weight  of  glory 
is  reflected  upon  the  Creator  Himself,  and  the  source  of  all  these 
perfections.  Nor  must  it  be  denied,  that  the  manifold  wisdom  of 

*  VIR.  Eel.  vi.  t  PLOTINUS. 


EXPOSITORY   LECTURES.  517 

God  proposed  this  end  likewise.  And  there  is  nothing  more  cer- 
tain than  that,  from  all  these  taken  together,  Ili-s  works,  His  be- 
nevolent and  diffusive  goodness,  His  power  and  wisdom  illustrated 
in  the  creation,  and  the  glory  that  continually  results  therefrom, 
from  His  wise  counsels,  and  His  own  most  perfect  nature,  whence 
all  these  things  flow ;  nothing  is  more  certain,  I  say,  than  that, 
from  all  these  taken  together,  the  Divine  Majesty  enjoys  an  eter- 
nal and  inexpressible  delight  and  satisfaction.  And  thus  all  things 
return  to  that  vast  and  immense  Ocean,  from  whence  they  at  first 
took  their  rise,  according  to  the  expression  in  the  Proverbs,  He 
hath  made  all  things  for  Himself.  Prov.  xvi.  4.  And  the  words 
of  the  song  in  Revelations  are  most  express  to  this  purpose  :  Thou 
art  worthy,  O  Lord,  to  receive  glory,  and  honor,  and  power,  for 
Thou  hast  created  all  things,  and  for  Thy  pleasure  they  are,  and 
were  created.  Rev.  iv.  11.  Nor  could  it,  indeed,  be  otherwise, 
than  that  He  who  is  the  Beginning  of  all  things,  should  also  be 
the  End  of  all ;  a  wonderful  Beginning  without  a  beginning,  and 
an  End  without  an  end.  So  that,  as  the  author  of  the  Epistle  to 
the  Hebrews  reasons  concerning  the  oath  of  God,  As  He  could 
sware  by  no  greater,  He  sware  by  Himself;  in  like  manner  we 
may  argue  here,  as  He  could  propose  no  greater  end  or  design, 
He  proposed  Himself.  It  was  the  saying  of  Epicurus,  "  That  the 
wise  man  does  every  thing  for  his  own  sake :"  we,  who  are  other- 
wise taught,  should  rather  say,  that  the  wise  man  does  nothing 
for  his  own  sake,  but  all  for  that  of  God.  But  the  most  exalted, 
to  be  sure,  and  the  wisest  of  all  beings,  because  He  is  so,  must  of 
necessity  do  all  things  for  Himself;  yet,  at  the  same  time,  all  His 
dispensations  towards  His  creatures  are  most  bountiful  and  benev- 
olent. 

*  *  *  *  *  # 

But  O  !  Whither  do  our  hearts  stray?  Ought  we  not  to  dwell 
upon  this  pleasant  contemplation,  and  even  die  in  it  ?  I  should 
choose  to  be  quite  lost  in  it,  and  to  be  rendered  altogether  insen- 
sible, and,  as  it  were,  dead  to  these  earthly  trifles  that  make  a 
noise  around  us.  O  sweet  reciprocation  of  mutual  delights!  The 
Lord  shall  rejoice  in  His  works,  says  the  Psalmist ;  and  presently 
after,  My  meditation  of  him  shall  be  sweet :  I  will  be  glad  in  the 
Lord.  Psal.  civ.  31 — 4.  Let  us  look  sometimes  to  the  heavens, 
sometimes  to  the  sea  and  the  earth,  with  the  animals  and  plants 
that  are  therein,  and  very  often  to  ourselves  :  and  in  all  these,  and 
in  every  thing  else,  but  in  ourselves  particularly,  let  us  contem- 
plate God,  the  common  Father  of  all,  and  our  most  exalted  Crea- 
tor, and  let  our  contemplation  excite  our  love. 

They  who  have  sent  the  ignorant  and  unlearned  to  pictures  and 

images,  as  books  proper  for  their  instruction,  have  not  acted  very 

wisely  ;  nor  has  that  expedient  turned  out  happily  or  luckily  for 

the  advantage  of  that  part  of  mankind.  But  surely,  this  great  volume, 

44 


518 

or  system,  which  is  always  open  and  exposed  to  the  view  of  all,  's 
admirably  adapted  to  the  instruction  both  of  the  vulgar  and  the 
wise  ;  so  that  Chrysostom  had  good  reason  to  call  it  "  The  great 
book  for  the  learned  and  unlearned."  And  the  saying  of  St  Ba- 
sil, is  very  much  to  the  purpose:  "From  the  beauty  of  those 
things  which  are  obvious  to  the  eyes  of  all,  we  acknowledge  that 
His  inexpressible  beauty  excels  that  of  all  the  creatures  ;  and  from 
the  magnitude  of  those  sensible  bodies  that  surround  us,  we  con- 
clude the  infinite  and  immense  goodness  of  their  Creator,  whose 
plenitude  of  power  exceeds  all  thought,  as  well  as  expression."* 

For  this  very  end,  it  evidently  appears  that  all  things  were 
made,  and  we  are  the  only  visible  beings  that  are  capable  of  this 
contemplation.  "  The  world,"  says  St.  Basil,  "  is  a  school,  or 
seminary,  very  proper  for  the  instruction  of  rational  souls  in  the 
knowledge  of  God."  We  have  also  the  angels,  those  ministers  of 
fire,  to  be  spectators  with  us  on  this  theatre.  But  will  any  of  us 
venture  to  conjecture  what  they  felt,  and  what  admiration  .seized 
them,  when  they  beheld  those  new  kinds  of  creatures  rising  into 
being,  and  those  unexpected  scenes  that  were  successively  added 
to  the  preceding  ones,  on  each  of  the  six  days  of  that  first  remark- 
able week,  when  he  laid  the  foundations  of  the  earth,  and  placed 
the  corner  stone  thereof ;  when  the  morning  stars  sang  together, 
and  all  the  sons  of  God  shouted  for  joy.  Job  xxxviii.  6,  7. 

But  O,  the  stupidity  of  mankind  !  All  those  stupendous  objects 
are  daily  around  us  ;  but,  because  they  are  constantly  exposed  to 
our  view,  they  never  affect  our  minds  :  so  natural  is  it  for  us  to 
admire  new,  rather  than  grand  objects.  Therefore,  the  vast  mul- 
titude of  stars  which  diversify  the  beauty  of  this  immense  body, 
does  not  call  the  people  together  ;  but  when  any  change  happens 
therein,  the  eyes  of  all  are  fixed  upon  the  heavens/  "Nobody 
looks  at  the  sun,  but  when  he  is  obscured  ;  nobody  observes  the 
moon,  but  when  she  is  eclipsed;  then  nature  seems  to  be  in  dan- 
ger ;  then  vain  superstition  is  alarmed,  and  every  one  is  afraid 
for  himself."!  "  But  surely,"  says  St.  Bernard,  concerning  the 
sun  and  moon,  "  these  are  great  miracles,  very  great  to  be  sure ; 
but  the  first  production,  or  creation  of  all  things,  is  a  vast  miracle, 
and  makes  it  easy  to  believe  all  the  rest ;  so  that,  after  it,  nothing 

ought  to  excite  our  wonder." 

*  *  *  *  * 

The  words  of  Epictetus  are  divine,  and  have  a  wonderful  savor 
of  piety  :  "  You  go  to  the  city  of  Olympia"  says  he,  "  to  see  some 
of  the  works  of  Phidias  ;  but  you  have  no  ambition  to  convene,  in 
order  to  understand  and  look  at  those  works  which  may  be  seen 
without  travelling  at  all.  Will  you  never  understand  what  you 
are,  nor  why  you  were  brought  into  the  world  ;  nor,  finally,  what 
that  is  which  you  have  now  an  opportunity  to  view  and  contem- 

*  ALEX,  horn,  i.  t  SENECA. 


EXPOSITORY    LECTURES.  519 

plate  ?"*  And  in  another  place,  "  For,  if  we  were  wise,  what  have 
we  else  to  do,  both  in  public  and  in  private,  but  to  praise  and  cele- 
brate the  Deity,  and  to  return  our  thanks  to  Him  ?  Ought  we  not, 
while  we  are  digging,  plowing,  and  eating,  to  sing  to  God  this 
hymn?  Great  is  the  Lord,  who  has  provided  us  with  those  nec- 
essaries of  life,"  &c.t 

As  for  you,  young  gentlemen,  I  would  have  you  to  be  sensible 
of  the  honor  and  dignity  of  your  original  state ;  and  to  be  deeply 
impressed  with  the  indignity  and  disgrace  of  your  nature,  now  fal- 
len and  vitiated.  And  dwell  particularly  upon  the  contemplation 
of  it.  Suffer  not  the  great  honor  and  dignity  of  the  human  race, 
which  is  to  know  the  Eternal  and  invisible  God,  to  acknowledge 
Him,  love  Him,  and  worship  Him,  to  decay  and  die  away  within 
you.  This,  alas!  is  the  way  of  the  far  greater  part  of  the  world; 
but  do  you  live  in  continual  remembrance  of  your  original,  and  as- 
sert your  claim  to  Heaven,  as  being  originally  from  it,  and  soon  to 
return  to  it  again. 

The  Providence  of  God — two  difficulties  in  regard  to  it. 

There  are  two  difficulties,  on  this  head,  which  are  not  easily 
solved.  1st,  The  success  that  commonly  attends  the  wicked  in 
this  world,  and  the  evil  to  which  the  good  are  exposed.  On  this 
subject,  even  the  philosophers,  pleading  the  cause  of  God,  (which, 
if  we  take  their  word,  they  thought  a  matter  of  no  great  difficulty,) 
advanced  a  great  many  things.  Seneca  tells  us,  "  There  is  a  set- 
tled friendship,  nay,  a  near  relation  and  similitude  between  God 
and  good  men  :  he  is  even  their  father  ;  but,  in  their  education, 
he  inures  them  to  hardships.  When,  therefore,  you  see  them 
struggling  with  difficulties,  sweating,  and  employed  in  up-hill 
work;  while  the  wicked,  on  the  other  hand,  are  in  high  spirits, 
and  swim  in  pleasures ;  consider,  that  we  are  pleased  with  modesty 
in  our  children,  and  forwardness  in  our  slaves;  the  former  we 
keep  under  by  severe  discipline,  while  we  encourage  impudence 
in  the  latter.  Be  persuaded  that  God  takes  the  same  method. 
He  does  not  pamper  the  good  man  with  delicious  fare,  but  tries 
him;  he  accustoms  him  to  hardships,  and  (which  is  a  wonderful 
expression  in  a  heathen)  PREPARES  HIM  FOR  HIMSELF."  And  in 
another  place,  "  Those  luxurious  persons  whom  he  seems  to  in- 
dulge and  to  spare,  He  reserves  for  evils  to  come.  For  you  are 
mistaken,  if  you  think  any  one  excepted.  The  man  who  has  been 
long  spared,  will  at  last  have  his  portion  of  misery  ;  and  that  he 
seems  to  have  been  dismissed,  is  only  delayed  for  a  time.":f  And 
a  vast  deal  more  to  this  purpose.  The  same  sort  of  sentiments 
we  meet  with  in  Plutarch  :  "God  takes  the  same  method,"  says 

*  Arr,  lib.  i.  cap.  6.  f  Ibid.  cap.  16.  $  Sen.  de  Guburn.  Muncli. 


520  LEIGHTON'S  SELECT  WORKS. 

he,  "  with  good  men,  that  teachers  do  with  their  scholars,  when 
they  exact  more  than  ordinary  of  those  children  of  whom  they  have 
the  greatest  hopes."  And  it  is  a  noble  thought  which  we  meet 
with  in  the  same  author  :  "  If  he  who  transgresses  in  the  morn- 
ing," says  he,  "is  punished  in  the  evening,  you  will  not  say  that, 
in  this  case,  justice  is  slow  ;  but  to  God,  one,  or  even  several  ages, 
are  but  as  one  day."  How  near  is  this  to  St.  Peter's  saying  on 
the  same  subject !  2  Peter  iii.  8. 

2dly,  The  other  point  upon  this  subject,  which  perplexes  men 
fond  of  controversy,  and  is  perplexed  by  them,  is,  how  to  reconcile 
human  liberty  with  Divine  providence,  which  we  have  taken  no- 
tice of  before.  But,  to  both  these  difficulties,  and  to  all  others 
that  may  occur  upon  the  subject,  I  would  oppose  the  saying  of  St. 
Augustine  :  "  Let  us  grant  that  he  can  do  some  things  which  we 
cannot  understand." 

Service  of  God  from  the  principle  of  Love. 

Let  us,  therefore,  look  upon  God  as  our  Father,  and  venture  to 
trust  Him  with  our  all.  Let  us  ask  and  beg  of  Him  what  we  want, 
and  look  for  supplies  from  no  other  quarter.  This,  the  indulgent 
father  in  Terence  desired  ;  and  much  more  our  Heavenly  Father. 
And  surely,  every  thing  is  better  conducted  by  a  dutiful  love  and 
confidence,  than  by  an  ignoble  and  servile  fear ;  and  we  are  very 
injurious  both  to  Him  and  ourselves,  when  we  think  not,  that  all 
things,  on  His  part,  are  managed  with  the  greatest  goodness  and 
bounty.  It  is  a  true  test  of  religion  and  obedience,  when,  with 
honorable  thoughts,  and  a  firm  confidence  in  our  Father,  we  abso- 
lutely depend  upon  Him,  and  serve  Him  from  a  principle  of  love. 
"  Be  not,"  says  Augustine,  "  a  froward  boy,  in  the  house  of  the 
Best  of  fathers,  loving  Him  when  He  is  fond  of  thee,  and  hating 
Him  when  He  gives  thee  chastisement,  as  if,  in  both  cases,  He 
did  not  intend  to  provide  an  inheritance  for  thee."  If  we  suppose 
this  Providence  to  be  the  wisest  and  the  best,  it  is  necessary  that 
in  every  instance  our  wills  should  be  perfectly  submissive  to  its 
designs ;  otherwise,  we  prefer  our  own  pleasure  to  the  will  of 
Heaven,  which  appears  very  unnatural.  St.  Augustine,  on  the 
expression,  Upright  in  heart,  which  we  frequently  meet  with  in 
the  Psalms,  makes  an  excellent  observation  ;  "  If  you  cheerfully 
embrace,"  says  he,  "  the  Divine  will  in  some  things,  but  in  others 
would  rather  prefer  your  own,  you  are  crooked  in  heart,  and  would 
not  have  your  crooked  inclinations  conformed  to  His  upright  in- 
tentions, but,  on  the  contrary,  would  bend  His  upright  will  to 
yours." 


EXPOSITORY    LECTURES.  521 

Lecture  xiv. — Of  Christ  the  Saviour. 

It  is  acknowledged,  that  the  publication  of  the  gospel  is  exceed- 
ing agreeable,  and  perfectly  answers  its  original  name,  which  sig- 
nifies good  tidings.  How  much  sweeter  is  this  joyful  news,  than 
the  most  ravishing  and  delightful  concerts  of  music  !  Nay,  these 
are  the  best  tidings  that  were  ever  heard  in  any  age  of  the  world. 
O  happy  shepherds,  to  whom  this  news  were  sent  down  from  hea- 
ven !  Ye,  to  be  sure,  though  watching  in  the  fields,  exposed  to 
the  severe  cold  of  the  night,  were,  in  this,  more  happy  than  kings 
that  slept  at  their  ease  in  gilded  beds ;  that  the  wonderful  nativity 
of  the  Supreme  King,  begotten  from  eternity,  that  nativity  which 
brought  salvation  to  the  whole  world,  was  first  communicated  to 
you,  and  just  at  the  time  it  happened.  Behold,  says  the  angel,  / 
bring  you  glad  tidings  of  great  joy,  which  shall  be  to  c+ 1  people; 
for  unto  you  is  born  this  day  a  Saviour.  Luke  ii.  10,  11.  And 
immediately,  a  great  company  of  the  heavenly  host  joined  the  an- 
gel, and  in  your  hearing  sung,  Glory  to  God  in  the  highest.  And 
indeed,  then,  in  the  strictest  truth,  "  A  most  extraordinary  child 
was  sent  down  from  the  lofty  heavens,"  &c.*  Whence  also,  his 
name  was  sent  down  along  with  him  :  His  name  shall  be  called 
Jesus,  for  he  shall  save  his  people  from  their  sins.  Matt.  i.  21. 
"  O  sweet  name  of  Jesus,"  says  St.  Bernard,  "  honey  in  the  mouth, 
melody  in  the  ears,  and  healing  to  tjie  heart."  This  is  the  Saviour, 
who,  though  we  were  so  miserable,  and  so  justly  miserable,  yet, 
would  not  suffer  us  to  perish.  Nor  did  he  only  put  on  our  nature, 
but  also  our  sins;  that  is,  in  a  legal  sense,  our  guilt  being  trans- 
ferred to  him.  Whence  we  not  only  read,  that  the  Word  was 
made  flesh,  John  i.  14,  but  also,  that  he  was  made  sin  for  us,  who 
knew  no  sin :  "2  Cor.  v.  12 ;  and  even,  as  we  have  it  in  the  Epistle 
to  the  Galatians,  ch.  iii.  v.  13,  that  he  was  made  a  curse,  that  from 
him  an  eternal  blessing  and  felicity  might  be  derived  to  us.  The 
spotless  Lamb  of  God  bore  our  sins,  that  were  devolved  upon  him  : 
by  thus  bearing  them,  he  detrroyed  them  ;  and  by  dying  for  them, 
gained  a  complete  victory  over  death.  And  how  wonderful  is  the 
gradation  of  the  blessings  he  procured  for  us  !  He  not  only  de- 
livered us  from  a  prison  and  death,  but  presents  us  with  a  king- 
dom :  according  to  that  of  the  Psalmist,  Who  redeemeth  theefrom 
destruction ;  who  crowneth  thee  with  loving  kindness  and  tender 
mercies.  Psalm  ciii.  4. 

I  believe  there  are  none  so  stupid  or  insensible,  as  to  refuse  that 
these  tidings  are  very  agreeable  and  pleasing  to  the  ear.  But  we 
may,  not  without  some  reason,  suspect  of  the  greatest  part  of 
nominal  Christians,  who  commonly  receive  these  truths  with  great 
applause,  that  it  may  be  said  to  them,  without  any  injustice,  what 

*  VIRG.  Eel. 
*44 


522  LEIGHTON'S  SELECT  WORKS. 

is  all  this  to  you?  These  privileges  are  truly  great  and  manifold, 
and  indifferently  directed  to  all  to  whom  they  are  preached,  unless 
they  reject  them,  and  shut  the  door  against  happiness  offering  to 
come  in  :  and  this  is  not  only  the  case  of  a  great  part  of  mankind, 
but  they  also  impose  upon  themselves  by  false  hopes,  as  if  it  were 
enough  to  hear  of  these  great  blessings,  and  dream  themselves 
happy,  because  these  sounds  had  reached  their  ears.  But,  O  un- 
happy men !  what  will  all  these  immense  riches  signify  to  you,  I 
must  indeed  say,  if  you  are  not  allowed  to  use  them,  but  rather,  if 
you  know  not  how  to  avail  yourselves  of  them  ?  I  therefore  earn- 
estly wish  that  these  words  of  the  gospel  were  well  fixed  in  your 
minds  :  He  was  in  the  world,  and  the  world  ivas  made  by  him,  and 
the  world  knew  him  not.  He  came  unto  his  own,  and  his  own  re- 
ceived him  not ;  but  as  many  as  received  him,  to  them  gave  he  -power 
to  become  the  sons  of  God.  John  i.  10 — 12.  In  him  all  the  trea- 
sures of  wisdom  and  knowledge  are  hid,  Col.  ii.  3 :  and  without 
him,  there  is  nothing  but  emptiness,  because  in  him  all  fulness 
doth  dwell.  But  what  advantage  can  it  be  to  us  to  hear  these 
riches  of  our  Jesus  spoken  of  at  great  length,  and  to  excellent 
purpose,  or  even  to  speak  of  them  ourselves,  if,  all  the  while,  we 
talk  of  them  as  a  good  foreign  to  us,  and  in  which  we  have  no 
concern,  because  our  hearts  are  not  yet  open  to  receive  him? 
What,  pray,  would  the  most  accurate  description  of  the  Fortunate 
Islands,  as  they  are  called,  or  all  the  wealth  of  the  Indies  and  the 
New  World,  with  its  golden  mines,  signify  to  a  poor  man  half 
naked,  struggling  with  all  the  rigors  of  cold  and  hunger?  Should 
one,  in  these  circumstances,  I  say,  hear  or  read  of  these  immense 
treasures,  or  should  any  one  describe  them  to  him  in  the  most 
striking  manner,  either  by  word  of  mouth,  or  with  the  advantage 
of  an  accurate  pen  ;  can  it  be  doubted,  but  this  empty  display  of 
riches,  this  phantom  of  wealth  and  affluence,  would  make  his  sense 
of  want  and  misery  the  more  intolerable?  Unless  it  be  supposed, 
that  despair  had  already  reduced  him  to  a  state  of  insensibility. 
What  further  enhances  the  misery  of  those  who  hear  of  this  trea- 
sure, and  think  of  it  to  no  purpose,  is  this,  that  there  is  no  one  of 
them,  who  is  not  miserable  by  choice,  and  a  beggar  in  the  midst 
of  the  greatest  wealth  j  and  not  only  miserable  by  choice,  but  ob- 
stinately so,  from  an  invincible  and  distracted  fondness  for  the 
immediate  causes  of  his  misery.  "  For  who  but  a  downright  mad- 
man would  reject  such  golden  offers?" 

To  give  a  brief  and  plain  state  of  the  case  :  to  those  who  sin- 
cerely and  with  all  their  hearts  receive  him,  Christ  is  all  things  ; 
to  those  who  receive  him  not,  nothing.  For,  how  can  any  good, 
however  suitable  or  extensive,  be  actually  enjoyed,  or  indeed  any 
such  enjoyment  conceived,  without  some  kind  of  union  between 
that  good  and  the  person  supposed  to  stand  in  need  of  it  ?  Behold, 
says  the  Psalmist,  all  those  that  are  far  from  Tfiee,  shall  perish. 


EXPOSITORY    LECTURES.  623 

Psalm  Ixxiii.  27.  To  be  united  to  God,  is  the  great  and  the  only 
good  of  mankind.  And  the  only  means  of  this  union,  is  Jesus 
In  whatever  sense  you  take  it,  he  ought  truly  to  be  called  the  union 
of  unions ;  who,  that  he  might  with  the  greater  consistency,  and 
the  more  closely,  unite  our  souls  to  God,  did  not  disdain  to  unite 
himself  to  a  human  body. 

The  great  business  of  our  life,  therefore,  young  gentlemen,  is 
this  acceptance  of  Christ,  and  this  inseparable  union  with  him, 
which  we  are  now  recommending.  Thrice  happy,  and  more  than 
thrice  happy,  are  they  who  are  joined  with  him  in  this  undivided 
union,  which  no  complaints,  nor  even  the  day  of  death  can  dis- 
solve. Nay,  the  last  day  is  happy  above  all  other  days,  for  this 
very  reason,  that  it  fully  and  finally  completes  this  union,  and  is 
so  far  from  dissolving  it,  that  it  renders  it  absolutely  perfect  and 
everlasting. 

But,  that  it  may  be  coeval  with  eternity,  and  last  forever,  it  is 
absolutely  necessary  that  this  union  should  have  its  beginning  in 
this  short  and  fleeting  life.  And  pray,  what  hinders  those  of  us 
that  have  not  entered  into  this  union  before,  to  enter  into  it  with- 
out delay  ?  seeing  the  bountiful  Jesus  not  only  rejects  none  that 
come  unto  him,  but  also  offers  himself  to  all  that  do  not  wilfully 
reject  him,  and  standing  at  the  door,  earnestly  begs  to  be  admit- 
ted. Oh,  why  do  not  these  everlasting  doors  open,  that  the  King 
of  glory  may  enter,  and  reign  within  us?  Nay,  though  he  were 
to  be  sought  in  a  far  country,  and  with  great  labor,  why  should 
we  delay,  and  what  unhappy  chains  detain  us?  Why  do  we  not, 
after  shaking  them  all  off,  and  even  ourselves,  go  as  it  were  out  of 
ourselves,  and  seek  him  incessantly  till  we  find  him  ?  Then,  re- 
joicing,over  him,  say  with  the  heavenly  Spouse,  /  held  him,  and 
would  not  let  him  go;  and  further  add,  with  the  same  Spouse,  that 
blessed  expression,  My  beloved  is  mine,  and  I  am  his.  And,  in- 
deed, this  interest  is  always  reciprocal.  No  man  truly  receives 
Jesus,  who  does  not  at  the  same  time  deliver  up  himself  wholly 
to  him.  Among  all  the  advantages  we  pursue,  there  is  nothing 
comparable  to  this  exchange.  Our  gain  is  immense  from  both  ; 
not  only  from  the  acceptance  of  him,  but  also  from  surrendering 
ourselves  to  him.  So  long  as  this  is  delayed,  we  are  the  most  ab- 
ject slaves.  When  one  has  delivered  himself  up  to  Christ,  then, 
and  then  only,  he  is  truly  free,  and  becomes  master  of  himself. 
Why  should  we  wander  about  to  no  purpose  ?  To  him  let  us  turn 
our  eyes,  on  him  fix  our  thoughts,  that  he  who  is  ours  by  the  do- 
nation of  the  Father,  and  his  own  free  gift,  may  be  ours  by  a  cheer- 
ful and  joyous  acceptance.  As  St.  Bernard  says  on  those  words 
of  the  prophet,  to  us  a  child  is  born,  to  us  a  son  is  given :  "  Let  us 
therefore  make  use  of  what  is  ours,"  "  for  our  own  advantage." 
So  then,  let  him  be  ours  by  possession  and  use,  and  let  us  be  his 
for  evf .r,  never  forgetting  how  dearly  he  has  bought  us. 


524 

Dignity  of  becoming  Sons  of  God. 

To  this  exalted  dignity  are  admitted  the  humble,  the  poor,  the 
obscure,  the  ignorant,  barbarians,  slaves,  sinners,  whom  the  world 
look  upon  as  nothing,  and  hold  in  the  greatest  contempt :  of  these 
nothing  is  required  but  true  and  sincere  faith  ;  no  learning,  nor 
noble  extract,  nor  any  submission  to  the  Mosaic  law ;  but  upon 
every  man  of  whatever  rank  or  condition,  who  believes  this  word, 
He  in  return  bestows  this  dignity,  that  they  should  become  the  sons 
of  God;  that  is,  that  what  Christ  was  by  nature,  they  should  be- 
come by  grace.  Now,  what  is  more  sublime  and  exalted  than  this 
honor,  that  those  who  were  formerly  children  of  Satan,  and  heirs 
of  hell,  should  by  faith  alone  be  made  the  sons  of  God,  brethren  of 
Christ,  and  joint  heirs  of  the  heavenly  kingdom  ?  If  the  sacred 
fire  of  the  Romans  happened  at  any  time  to  be  extinguished,  it 
could  only  be  lighted  again  at  the  rays  of  the  sun.  The  life  of 
souls,  to  be  sure,  is  a  sacred  flame  of  Divine  love :  this  flame,  as 
we  are  now  born  into  the  froward  race  of  fallen  mankind,  is,  alas! 
but  too  truly  and  unhappily  extinguished,  and  by  no  means  to  be 
kindled  again,  but  by  the  enlivening  light  and  heat  of  the  Sun  of 
righteousness,  who  is  most  auspiciously  risen  upon  us. 

The  Soul  unsatisfied  till  it  returns  to  God. 

Suppose  a  more  complete  assemblage  of  sublunary  enjoyments, 
and  a  more  perfect  system  of  earthly  felicity  than  ever  the  sun  be- 
held, the  mind  of  man  would  instantly  devour  it,  and,  as  if  it  were 
still  empty  and  unsatisfied,  would  require  something  more.  And, 
indeed,  by  this  insatiable  thirst,  the  mind  of  man  discovers  its  nat- 
ural excellence  and  dignity  ;  for  thus  it  proves,  that  all  things  here 
below  are  insufficient  to  satisfy  or  make  it  happy ;  and  its  capaci- 
ty is  so  great  and  extensive,  that  it  cannot  be  filled  by  the  whole 
of  this  visible  frame  of  things.  For,  as  St.  Augustine  observes, 
"  Thou  hast  made  us,  O  Lord,  for  Thyself,  and  our  hearts  are 
restless  till  they  return  to  Thee."  The  mind  that  makes  God  its 
refuge,  after  ic  has  been  much  tossed  to  and  fro,  and  distressed  in 
the  world,  enjoys  perfect  peace  and  absolute  security  ;  and  it  is 
the  fate  of  those,  and  those  only,  who  put  into  this  safe  harbor,  to 
have  what  the  same  St.  Augustine  calls  a  very  great  matter,  "  The 
frailty  of  man,  together  with  the  security  of  God." 

Therefore,  it  is  not  without  reason,  that  the  royal  Psalmist  boasts 
not  of  his  victories,  nor  the  splendor  of  his  royal  crown,  but  of  this 
one  advantage  :  The  Lord  is  the  portion  of  mine  inheritance,  and 
of  my  cup,  Thou  maintainest  my  lot :  and,  on  the  justest  grounds, 
he  immediately  adds,  The  lines  have  fallen  to  me  in  pleasant  pla- 
ces ;  yea,  I  have  goodly  heritage.  Psalm  xvi.  5,  6.  And  it  is 
quite  agreeable  to  reason,  that  what  improves  and  completes  any 


EXPOSITORY    LECTURES.  525 

thing  else  must  be  itself  more  complete  and  perfect :  so  that  the 
mind  of  man  can  neither  be  made  happy  by  earthly  enjoyments, 
which  are  all  far  inferior  to  it  in  dignity,  nor  be  so  in  itself.  Nay, 
neither  can  the  angels,  though  of  a  more  perfect  and  sublime  na- 
ture, confer  felicity  either  upon  men,  or  themselves ;  but  both  they 
and  we  have  our  happiness  lodged  in  that  Eternal  Mind,  which 
alone  is  its  own  felicity.  Nor  is  it  possible  for  us  to  find  it  any 
where  else,  but  in  our  union  with  that  Origina-1  Wisdom  and  Good- 
ness, from  w«hich  we  at  first  took  our  rise.  Away,  then,  with  all 
the  fictitious  schemes  of  felicity  proposed  by  the  philosophers,  even 
those  of  them  that  were  most  artfully  contrived ;  for  even  Aristo- 
tle's perfection  of  virtue,  as  well  as  what  the  Stoics  fancied  con- 
cerning their  wise  man,  are  mere  fictions.  They  are  nothing  but 
dreams  and  fancies,  that  ought  to  be  banished  to  Utopia.  For 
what  they  describe  is  no  where  to  be  found  among  men,  and  if  it 
were,  it  would  not  constitute  complete  felicity.  So  far,  indeed, 
they  are  to  be  commended,  that  they  call  in  the  mind  from  exter- 
nal enjoyments  to  itself;  but  in  this  they  are  defective,  that  when 
the  mind  is  returned  to  itself,  they  carry  it  no  further,  nor  direct 
it  to  ascend,  as  it  were,  above  itself.  They  sometimes,  it  is  true, 
drop  such  expressions  as  these,  "  That  there  can  be  nagood  dis- 
position of  the  mind  without  God  ;"  and  that,  in  order  to  be  hap- 
py, the  soul  must  be  raised  up  to  divine  things  :  they  also  tell  us, 
"  That  the  wise  man  loves  God  most  of  all,  and  for  this  reason  is 
the  most  happy  man."  But  these  expressions  they  drop  only  at 
random,  and  by  the  bye.  O !  how  much  fuller  and  clearer  are 
the  instructions  of  the  Teacher  sent  down  from  heaven  :  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God.  Matt.  v.  3. 

But  because  the  purest  minds  of  the  saints,  while  they  sojourn 
in  this  earth,  still  retain  some  mixture  of  earthly  dross,  and  arise 
not  to  perfect  purity;  therefore,  they  cannot  yet  enjoy  the  full 
vision  of  God,  nor,  consequently,  that  perfect  happiness  which  is 
inseparably  connected  with  it.  For  they  see  only  darkly,  and 
through  a  glass.  1  Cor.  xiii.  12.  But  with  the  advantage  even 
of  this  obscure  light,  they  direct  their  steps,  and  go  on  cheerful 
and  unwearied.  The  long-wished-for  day  will  at  length  come, 
when  they  will  be  admitted  into  the  fullest  light.  That  day,  which 
the  unhappy  men  of  this  world  dread  as  their  last,  the  sons  of  light 
wish  for,  as  their  nativity  into  an  endless  life,  and  embrace  it  with 
the  greatest  joy  when  it  comes.  And  this,  indeed,  seems  to  me 
to  be  the  strongest  argument  for  another  life  and  an  immortality 
to  come.  For  since  no  complete  or  absolutely  perfect  happiness 
is  to  be  found  in  this  life,  it  must  certainly  follow,  that  either  there 
is  no  such  thing  to  be  had  any  where,  or  we  must  live  again 
somewhere  after  our  period  here  is  out.  And,  O !  what  fools  are 
we,  and  how  slow  of  heart  to  believe,  who  think  so  rarely,  and  with 
such  coolness,  of  that  blessed  country ;  and  that,  in  this  parched 


526  LEIGHTON'S  SELECT  WORKS. 

and  thirsty  land,  where  even  those  few  who  are  so  happy  have 
only  some  foretastes  of  that  supreme  happiness.  But  when  they 
remove  hence,  they  shall  be  abundantly  satisfied  (or  as  the  woid 
ought  to  be  translated,  inebriabuntur ,  intoxicated,)  O  Lord,  with 
the  fatness  of  Thy  house,  and  Thou  shalt  make  them  drink  of  the 
river  of  Thy  pleasures.  Psalm  xxxvi.  9.  Thus  the  divine  Psalm- 
ist expresses  it ;  and,  to  be  sure,  it  is  very  surprising,  that  the 
great  and  ancient  philosopher  Pythagoras,  in  communicating  his 
thoughts  upon  the  same  subject,  should  happen  to  fall  upon  the 
very  same  figure ;  for  he  used  to  promise  those  of  his  disciples 
who  conducted  themselves  right  in  this  life,  that  they  should  be 
continually  drunk  in  that  which  is  to  come. 

But  what  we  have  said  formerly,  of  the  felicity  of  the  life  to 
come,  and  all  that  we  could  say,  were  we  to  treat  of  the  same  sub- 
ject over  again,  is  but  mere  trifling.  And  yet,  it  is  not  disagree- 
able to  hear  children  speak,  even  with  stammering,  about  the  dig- 
nity of  their  father,  and  of  the  riches  and  magnificence  of  his 
inheritance.  It  is  pleasant  and  decent  to  speak  of  our  native 
country,  even  while  we  are  sojourning  in  a  foreign  land.  But,  for 
the  present,  I  shall  insist  no  longer  on  this  subject,  but,  turning 
the  tables,  lay  before  you  that  dreadful  punishment  which  stands 
in  opposition  to  this  happiness,  by  presenting  you  only  with  a  tran- 
sient view  of  the  future  misery  of  the  wicked.  And  though  this 
is  indeed  a  most  unpleasant  task,  yet  nothing  but  our  own  care- 
lessness and  inattention  can  render  it  useless. 

Here,  first  of  all,  it  is  to  be  observed,  that  as,  in  this  life,  there 
is  no  perfect  felicity ;  so  neither  here  is  there  any  complete  mise- 
ry. Those  whom  we  look  upon  as  the  most  wretched  in  this  world, 
have  their  sufferings  chequered  with  many  intervals  of  ease.  But 
the  misery  to  come  admits  of  no  abatement;  it  is  all  of  a  piece, 
without  admitting  any  mixture  of  relief.  They  are  surely  mad 
with  their  notions,  who  here  talk  of  the  advantages  of  being  or 
existence,  and  contend  that  it  is  more  desirable  to  be  miserable, 
than  not  to  be  at  alJ.  For  my  part,  I  am  fully  satisfied  they  can 
never  persuade  any  man  of  the  truth  of  their  assertion ;  nor  even 
believe  it  themselves,when  they  think  seriously  on  the  subject.  But, 
not  to  insist  on  this,  it  is  certain,  that  all  kind  of  delights  are  forev- 
er banished  from  that  eternal  and  frightful  prison.  There  is  there 
no  light,  no  day,  nor  sleep,  which  is  the  blessing  of  the  night,  and, 
indeed,  nothing  at  all  but  places  full  of  darkness,  precipices,  nak- 
edness, and  all  kinds  of  norror ;  no  entertainments,  merry  meet- 
ings, nor  any  sensible  pleasure ;  and  to  be  for  ever  separated  from 
all  such  must  be  no  small  misery,  especially  to  those  who  used  to 
pass  their  time  amidst  such  scenes  of  mirth  and  jollity,  and  imag- 
ined themselves  in  some  measure  happy  therein.  And  that  the 
remembrance  of  this  may  distress  them  the  more,  they  will  be 
continually  haunted  with  a  thought,  that  will  cleave  to  them  like 


EXPOSITORY    LECTURES.  527 

a  worm  devouring  their  bowels,  and  constantly  keep  them  in  mind, 
that,  out  of  a  distracted  fondness  for  these  fleeting  pleasures,  which 
have  now  flown  away,  without  the  hope  of  returning,  they  have 
lost  those  joys  that  are  heavenly  and  eternal,  whereof  they  will 
have  some  knowledge;  but  what  kind  of  knowledge  that  will  be, 
and  how  far  extended  to  enhance  their  torments,  is  not  ours  to  de- 
termine. But  who  will  attempt  to  express  the  excess  of  their 
misery,  or  describe  those  streams  of  brimstone  and  eternal  flames 
of  Divine  wrath?  Or  rather,  who  will  not  tremble,  I  say  not  in 
describing  them,  but  even  in  thinking  of  them,  and  be  quite  over- 
powered with  an  idea  so  shocking? 

That  1  may  no  further  attempt  to  speak  things  unutterable,  and 
to  derogate  from  a  grand  subject  by  inadequate  expressions,  be- 
hold now,  my  dear  youths,  if  you   believe  these  things,  behold,  I 
say,  you  have  now  life  and  death  laid  before  you ;  choose  for  your- 
selves. And  that  you  may  not  put  offa  matter  of  such  importance, 
consider  these  things,   I  pray,  seriously,  and  sny  to  yourselves, 
concerning  the  vanishing  shadows  of  external  things,   How  long 
will  these  enjoyments  last  ?     O  !  how  soon  will  they  pass !     Even 
while  I   am  speaking  these  words,  while  I  am   thinking  of  them, 
they  fly  past  me.     Is  any  one  oppressed  with  calamities  ?     Let 
them  say  cheerfully  with  a  remarkably  good  man,  "  Lord,  while  I 
am  here,  kill  me,  burn  me,  only  spare  me  there."     Is  there  any 
one  among  you  of  weak  capacity,  unhappy  in  expressing  himself, 
of  an  unfavorable  aspect,  or  deformed  in  body?    Let  him  say  with 
himself,  It  is  a  matter  of  small  consequence :  I  shall  soon  leave 
this  habitation,  and,  if  I  am  but  good  myself,  be  soon  removed  to 
the  mansions  of  the  blessed.     Let  these  thoughts  prevent  his  being 
dejected  in  mind,  or  overcome  with  too  much  sorrow.     If  any  one 
is  distinguished   by  a  good  understanding,  or  outward  beauty,  or 
riches,  let  him  reflect,  and  seriously  consider,  how  soon  all  excel- 
lencies of  this  kind  will  pass  away,   that  he  may  not  be  vain,  or 
lifted  up  with  the  advantages  of  fortune.     Let  it  be  the  chief  care 
and  study  of  you  all,  to  avoid  the  works  of  darkness,  that  so  you 
may  escape  utter  and  eternal  darkness ;  and  to  embrace  with  open 
and  cheerful  hearts  that  Divine  light  which  hath  shone  from  Hea- 
ven, that,  when  you  are  divested  of  these  bodies,  you  may  be  re- 
ceived into  the  glorious  mansions  of  that  blessed  and  perfect  light. 

Lecture  xix. — That  Holiness  is  the  only  true  Happiness  on  this  Earth. 

The  journey  we  are  engaged  in  is  indeed  great,  and  the  way 
up-hill ;  but  the  glorious  prize  which  is  set  before  us,  is  also  great, 
and  our  great  and  valiant  Captain,  who  has  long  ago  ascended  up 
on  high,  supplies  us  with  strength.  If  our  courage  at  any  time 
fails  us,  let  us  fix  our  eyes  upon  him,  and,  according  to  the  advice 
of  the  Apostle,  in  his  divine  Epistle  to  the  Helrews  (ch.  xii.  2.) 


528  LEIGHTON'S  SELECT  WORKS. 

Look  unto  Jesus,  removing  our  eyes  from  all  inferior  objects,  that, 
being  carried  up  aloft,  they  may  be  fixed  upon  him ;  which  the 
original  words  seem  to  import.  Then,  being  supported  by  the 
Spirit  of  Christ,  we  shall  overcome  all  those  obstacles  in  our  way, 
that  seem  most  difficult  to  our  indolent  and  effeminate  flesh.  And, 
though  the  way  from  the  earth  towards  heaven  is  by  no  means 
easy,  yet,  even  the  very  difficulty  will  give  us  pleasure,  when  our 
hearts  are  thus  eagerly  engaged  and  powerfully  supported.  Even 
difficulties  and  hardships  are  attended  with  particular  pleasure, 
when  they  fall  in  the  way  of  a  courageous  mind.  As  the  poet 
expresses  it,  "  Serpents,  thirst,  and  burning  sand,  are  pleasing  to 
virtue.  Patience  delights  in  hardships  :  and  honor,  when  it  is 
dearly  purchased,  is  possessed  with  the  greater  satisfaction."* 

If  what  we  are  told  concerning  that  glorious  city,  obtain  credit 
with  us,  we  shall  cheerfully  travel  towards  it,  nor  shall  we  be  at 
all  deterred  by  the  difficulties  that  may  be  in  the  way.  But,  how- 
ever, as  it  is  true,  and  more  suitable  to  the  weakness  of  our  minds, 
which  are  rather  apt  to  be  affected  with  things  present  and  near, 
than  such  as  are  at  a  great  distance,  we  ought  not  to  pass  over  in 
silence,  that  the  way  to  the  happiness  reserved  in  heaven,  which 
leads  through  this  earth,  is  not  only  agreeable  because  of  the  bles- 
sed prospect  it  opens,  and  the  glorious  end  to  which  it  conducts, 
but  also,  for  its  own  sake,  a*nd  on  account  of  the  innate  pleasure 
to  be  found  in  it,  far  preferable  to  any  other  way  of  life  that  can 
be  made  choice  of,  or,  indeed,  imagined.  Nay,  that  we  may  not, 
by  low  expressions,  derogate  from  a  matter  so  grand  and  so  con- 
spicuous, that  holiness  and  true  religion  which  leads  directly  to 
the  highest  felicity,  is  itself  the  only  happiness,  as  far  as  it  can 
be  enjoyed  on  this  earth.  Whatever  naturally  tends  to  the  attain- 
ment of  any  other  advantage,  participates,  in  some  measure,  of 
the  nature  of  that  advantage.  Now,  the  way  to  perfect  felicity,  if 
anything  can  be  so,  is  a  means  that,  in  a  very  great  measure,  par- 
ticipates of  the  nature  of  its  end  ;  nay,  it  is  the  beginning  of  that 
happiness ;  it  is  also  to  be  considered  as  a  part  of  it,  and  differs 
from  it,  in  its  completest  state,  not  so  much  in  kind,  as  in  degree. 
So  that  in  Scripture  it  has  the  same  names  :  as,  for  instance,  in 
that  passage  of  the  Evangelist,  This  is  life  eternal,  that  they  might 
know  Thee,  the  only  true  God.  John  xvii.  3.  That  is,  not  only 
the  way  to  eternal  life,  but  also,  the  beginning  and  first  rudiments 
of  it,  seeing  the  same  knowledge,  when  completed,  or  the  full 
beatific  vision  of  God,  is  eternal  life  in  its  fulness  and  perfection. 
Nor  does  the  divine  Apostle  make  any  distinction  between  these 
two :  Now,  says  he,  we  see  darkly  through  a  glass ;  but  then  we 
shall  see  openly,  or,  as  he  expresses  it,  face  to  face.  Now  I 
know  in  part ;  but  then  1  shall  know  as  I  also  am  known.  1  Cor. 

*  LUCAN,  lib.  ix.  9. 


EXPOSITORY    LECTURES.  529 

xiii.  12.  That  celestial  life  is  called  an  inheritance  in  light,  Col. 
i.  12 ;  and  the  heirs  of  it,  even  while  they  are  sojourning  in  this 
earth,  children  of  the  light,  1  Thess.  v.  5,  and,  expressly,  light  in 
the  Lord.  You  were,  says  the  Apostle,  sometime  darkness,  but 
now  are  ye  light  in  the  Lord.  Eph.  v.  8.  They  will  be  there  per- 
fectly holy,  and  without  spot ;  and  even  here  they  are  called  holy, 
and,  in  some  respect,  they  are  so.  Hence  it  is,  that  those  who 
are  really  and  truly  good  and  pious,  are,  in  Scripture,  often  called 
blessed,  though  they  are  not  fully  and  perfectly  so.  Blessed  is 
the  man  that  feareth  the  Lord.  Psal.  cxii.  1.  And  blessed  are  the 
undejiled  in  the  way.  Psal.  cxix.  1. 

Even  the  philosophers  give  their  testimony  to  this  truth ;  and 
their  sentiments,  on  this  subject,  are  not  altogether  to  be  rejected  : 
for  they  almost  unanimously  are  agreed,  that  felicity,  so  far  as  it 
can  be  enjoyed  in  this  life,  consists  solely,  or  a  least  principally, 
in  virtue.  But,  as  to  their  assertion,  that  this  virtue  is  perfect  in 
a  perfect  life,  it  is  rather  expressing  what  were  to  be  wished,  than 
describing  things  as  they  are.  They  might  have  said  with  more 
truth  and  justice,  that  it  is  imperfect  in  an  imperfect  life ;  which, 
no  doubt,  would  have  satisfied  them,  if  they  had  known  that  it  was 
to  be  made  perfect  in  another  place,  and  another  life,  that  truly 
deserves  the  name,  and  will  be  complete  and  perfect.  In  this, 
however,  we  heartily  agree  with  them,  that  virtue,  or,  as  we  rath- 
er choose  to  express  it,  piety,  which  is  absolutely  the  sum  and 
substance  of  all  virtues  and  all  wisdom,  is  the  only  happiness  of 
this  life,  so  far  as  it  is  capable  thereof. 

And  if  we  seriously  consider  this  subject  but  a  little,  we  shall 
find  the  saying  of  the  wise  king  Solomon  concerning  this  wisdom, 
to  be  unexceptionably  true:  Her  ways  are  ways  of  pleasantness, 
and  all  her  paths  are  peace. 

Doth  religion  require  any  thing  of  us  more  than  that  we  live 
soberly,  righteously,  and  godly  in  this  present  world  1  Now  what, 
I  pray,  can  be  more  pleasant  or  peaceable  than  these  ?  Temper- 
ance is  always  at  leisure,  luxury  always  in  a  hurry  :  the  latter 
weakens  the  body  and  pollutes  the  soul,  the  former  is  the  sanctity, 
purity,  and  sound  state  of  both.  It  is  one  of  Epicurus's  fixed 
maxims,  "  That  life  can  never  be  pleasant  without  virtue."  Vices 
seize  upon  men  with  the  violence  and  rage  of  furies ;  but  the 
Christian  virtues  replenish  the  breast  which  they  inhabit,  with  a 
heavenly  peace  and  abundant  joy,  and  thereby  render  it  like  that 
of  an  angel.  The  slaves  of  pleasure  and  carnal  affections,  have 
within  them,  even  now,  an  earnest  of  future  torments  ;  so  that,  in 
this  present  life,  we  may  truly  apply  to  them  that  expression  in  the 
Revelations,  They  that  worship  the  beast,  have  no  rest  day  nor 
night.  "  There  is  perpetual  peace  with  the  humble,"  says  the 
most  devout  a  Kempis ;  "  but  the  proud  ana  the  covetous  are 
never  at  rest." 

45 


530  LEIGHTON'S  SELECT  WORKS. 

If  we  speak  of  charity,  which  is  the  root  and  spring  of  justice, 
what  a  lasting  pleasure  does  it  diffuse  through  the  soul !  "Envy," 
as  the  saying  is,  "  has  no  days  of  festivity  :"  it  enjoys  not  even  its 
own  advantages,  while  it  is  tormented  with  those  it  sees  in  the 
possession  oi  others.  But  charity  is  happy,  not  only  in  its  own 
enjoyments,  but  also  in  those  of  others,  even  as  if  they  were  its 
own  :  nay,  it  is  then  most  happy  in  the  enjoyment  of  its  own  good 
things,  when,  by  liberality,  it  makes  them  the  property  of  others. 
In  short,  it  is  a  Godlike  virtue.  There  is  nothing  more  Divine  in 
man,  "  than  to  wish  well  to  man,  and  to  do  good  to  as  many  as 
one  possibly  can."  But  piety,  which  worships  God  in  constant 
prayer,  and  celebrates  Him  with  the  highest  praises,  raises  man 
above  himself,  and  gives  him  rank  among  the  angels.  And  con- 
templation, which  is  indeed  the  most  genuine  and  purest  pleasure 
of  the  human  soul,  and  the  very  summit  of  felicity,  is  no  where 
so  sublime  and  enriched,  as  it  will  be  found  to  be  in  true  religion, 
where  it  may  expatiate  in  a  system  of  Divine  truths  most  exten- 
sive, clear,  and  infallibly  certain,  mysteries  that  are  most  profound, 
and  hopes  that  are  the  most  exalted  :  arid  he  that  can  render  these 
subjects  familiar  to  his  mind,  even  on  this  earth,  enjoys  a  life 
replete  with  heavenly  pleasure. 

I  might  enlarge  greatly  on  this  subject,  and  add  a  great  many 
other  considerations  to  those  I  have  already  offered  ;  but  1  shall 
only  further  observe,  that  that  sweet  virtue  of  contentment,  so 
effectual  for  quieting  the  mind,  which  philosophy  sought  for  in 
vain,  religion  alone  has  found  ;  and  also  discovered,  that  it  takes 
its  rise  from  a  firm  confidence  in  the  almighty  power  of  Divine 
Providence.  For  what  is  there  that  can  possibly  give  uneasiness 
to  him  who  commits  himself  entirely  to  that  Paternal  Goodness 
and  wisdom,  wrhich  he  knows  to  be  infinite,  and  securely  devolves 
the  care  of  all  his  concerns  upon  it  ? 

If  any  of  you  object,  (what  has  been  observed  before,)  that  we 
often  see  good  men  meet  with  severe  treatment,  and  also  read  that 
many  are  the  afflictions  of  the  just ;  I  answer,  do  you  not  also 
read  what  immediately  follows?  But  the  Lord  delivereth  him  out  of 
them  all.  Psal.  xxxiv.  19.  And  it  would  be  madness  to  deny,  that 
this  more  than  compensates  the  other.  But  neither  are  the  wick- 
ed quite  exempted  from  the  misfortunes  and  calamities  of  life ; 
and  when  they  fall  upon  them,  they  have  nothing  to  support  them 
under  such  pressures,  none  to  extricate  or  deliver  them. 

But  a  true  Christian,  encouraged  by  a  good  conscience,  and 
depending  upon  the  divine  favor,  bears  with  patience  all  these 
evils,  by  the  efforts  of  generous  love  and  unshaken  faith  :  they  all 
seem  light  to  him ;  he  despises  what  he  suffers,  while  he  waits 
with  patience  for  the  object  of  his  hope.  And,  indeed,  what,  ei- 
ther in  life  or  in  death,  can  he  be  afraid  of,  whose  life  is  hid  with 
Christ  in  God ;  and  of  whom  it  may  be  justly  said,  without  exag- 


EXPOSITORY    LECTURES.  531 

geration,  "If the  world  should  be  crushed  and  broken  to  pieces, 
he  would  be  undaunted,  even  while  the  ruins  fell  upon  his  head."* 

Practical  study  of  the  Bible. 

Let  him  that  desires  to  be,  not  only  a  nominal  proficient  in 
theology,  but  a  real  lover  of  God,  and  willing  to  be  taught  by  Him, 
resolve  within  himself,  above  all  things,  to  make  this  sacred  vol- 
ume his  constant  study,  mixing  his  reading  with  frequent  and  fer- 
vent prayer :  for  if  this  be  omitted,  his  labor  will  be  altogether  in 
vain,  supposing  him  to  be  ever  so  well  versed,  not  only  in  these 
books,  but  also  to  have  all  the  advanges  that  can  be  had  from  the 
knowledge  of  languages,  and  the  assistance  of  commentators  and 
interpreters.  Different  men  have  different  views  in  reading  this 
Book.  As,  in  the  same  field,  the  ox  looks  for  grass,  the  hound 
for  a  hare,  and  the  stork  for  a  lizard,  some,  fond  of  critical  re- 
marks, pick  up  nothing  but  little  stones  and  shells  ;  others  run  in 
pursuit  of  sublime  mysteries,  giving  themselves  but  very  little 
trouble  about  the  precepts  and  instructions  that  are  clear  and  evi- 
dent, and  these  plunge  themselves  into  a  pit  that  has  no  bottom. 
But  the  genuine  disciples  of  this  true  wisdom,  are  those  who  make 
it  their  daily  employment,  to  purify  their  hearts  by  the  water  of 
those  fountains,  and  reduce  their  whole  lives  to  a  conformity  with 
this  heavenly  doctrine.  They  desire  not  to  know  these  things, 
only  that  they  may  have  the  reputation  of  knowledge,  or  to  be 
distinguished  in  the  world ;  but  that  their  souls  may  be  healed, 
and  their  steps  directed,  so  that  they  may  be  led  through  the 
paths  of  righteousness,  to  the  glorious  felicity  which  is  set  before 
them. 

The  sum  of  all  is,  that  our  felicity  lies  solely  and  entirely  in 
that  blessed  God,  who  is  also  the  fountain  and  source  of  our  be- 
ing ;  that  the  only  means  of  our  union  with  Him,  is  true  religion  ; 
and  this,  again,  consists  in  our  entertaining  just  notions  of  God, 
worshipping  Him  acceptably,  and  endeavoring  after  a  constant 
and  unwearied  obedience  to  all  his  commands,  according  to  that 
most  pure  and  perfect  rule  laid  down  in  those  Divine  Books  which 
we  profess  to  receive  as  such.  Let  us,  therefore,  have  constantly 
fixed  in  our  minds  these  words  of  the  Psalmist,  Blessed  are  the 
undefiled  in  the  way,  that  walk  in  the  way  of  the  Lord.  Thou  hast 
commanded  us  to  keeps  Thy  precepts  diligently.  Of  that  my  ways 
were  directly  to  keep  Thy  statues.  Psal.  cxix.  1,4,  5. 

What  is  God  ? 

When  we  are  to  speak  of  Him,  let  us  always  call  to  remembrance 
the  admonition  which  bids  us  speak  with  reverence  and  fear.  For 

*HoR.  lib.iii.  Od>  3. 


532  LEIGHTON'S  SELECT  WORKS. 

what  can  we  say  that  is  worthy  of  Him,  since  man,  when  he 
speaks  of  God,  is  but  a  blind  person  describing  light?  Yet,  blind 
as  we  are,  there  is  one  thing  we  may,  with  great  truth,  say  of  that 
glorious  light,  and  let  us  frequently  repeat  it :  O  when  will  that 
blessed  day  shine  forth,  which  shall  deliver  the  soul  from  those 
thick  integuments  of  flesh,  that  like  scales  on  the  eye,  obstruct 
its  sight,  and  shall  introduce  it  into  a  more  full  and  open  view  of 
that  primitive,  eternal  Light !  Perhaps,  the  properest  answer  we 
could  give  to  the  question,  What  is  God?  would  be  to  observe  a 
most  profound  silence ;  or,  if  we  should  think  proper  to  give  any 
answer,  it  ought  to  be  something  next  to  this  absolute  silence ; 
viz.  GOD  is  ;  which  gives  us  a  higher  and  better  idea  of  Him,  than 
anything  we  can  either  express  or  conceive. 

Contemplation  on  the  Attributes  of  God. 

Rather  than  insist  upon  metaphysical  speculations,  let  us,  while 
we  walk  daily  in  these  pleasant  fields,  be  constantly  culling  fresh 
and  never-fading 'flowers.  "When  the  Psalmist  cries  out,  Great 
is  the  Lord,  and  greatly  to  be  praised,  and  of  His  greatness  there 
is  no  end,  he  wanted  to  shew,"  saith  St.  Augustine,  "  How  great 
He  is.  But  how  can  this  be  done  ?  Though  he  repeated,  Great, 
Great,  the  whole  day,  it  would  have  been  to  little  purpose,  for  he 
must  have  ended  at  last,  because  the  day  would  have  ended ;  but 
his  greatness  was  before  the  beginning  of  days,  and  will  reach 
beyond  the  end  of  time."  The  poet  expresses  himself  admirably 
well :  "  I  will  praise  thee,  O  blessed  God,  with  my  voice,  I  will 
praise  thee,  also,  with  silence.  For  thou,  O  inexpressible  Father, 
who  canst  never  be  known,  understandest  the  silence  of  the  mind, 
as  well  as  any  words  or  expressions."* 

How  to  regulate  life  according  to  the  rules  of  Religion. 

My  first  advice  shall  be,  to  avoid  too  much  sleep,  which  wastes 
the  morning  hours,  that  are  most  proper  for  study,  as  well  as  for 
the  exercises  of  religion,  and  stupefies  and  enervates  the  strength 
of  body  and  mind.  I  remember  that  the  famous  abbot  of  CJair- 
vaux,  (St.  Bernard,)  when  he  found  the  friars  sleeping  immoder- 
ately, used  to  say,  "  That  they  slept  like  the  secular  clergy." 
And  though  we  do  not  admit  of  the  severe  rules  to  which  the 
monks  subjected  themselves,  we  must  at  least  allow,  that  the 
measure  and  degree  "of  sleep  and  other  bodily  refreshments  suitable 
for  a  young  man  devoted  to  study  and  devotion,  is  v&ry  far  differ- 
ent from  that  excess  in  which  the  common  sort  of  mankind  irl- 
dulge  themsejves. 

Another  advice,  which  is  akin  to,  and  nearly  connected  with 

*  Syn.  Hvmno.  4to. 


EXPOSITORY     LECTURES.  533 

the  former,  shall  be,  to  observe  temperance  in  eating  and  drinking. 
For  moderation  in  sleeping,  generally  follows  sobriety  in  eating 
and  other  sensual  gratifications ;  but  that  thick  cloud  of  vapors 
that  arises  from  a  full  stomach,  must  of  necessity  overwhelm  all 
the  animal  spirits,  and  keep  them  long  locked  up  in  an  indolent, 
inactive  state.  Therefore,  the  Greeks,  not  without  reason,  ex- 
press these  two  duties,  to  be  sober,  and  to  be  watchful,  indifferently 
by  the  same  term.  And  the  Apostle  Peter,  that  he  might  make 
his  connexion  more  evident,  uses,  indeed,  two  words  for  this  pur- 
pose ;  but  exhorts  to  these  duties  as  closely  connected  together, 
or  rather,  as  if  they  were,  in  some  respect,  but  one,  Be  sober,  be 
vigilant,  1  Pet.  v.  8.  And  in  the  same  Epistle,  having  substituted 
another  word  for  sobriety,  he  expresses  watchfulness  by  the  same 
word  he  had  put  for  sobriety  in  the  other  place,  Be  sober  and 
watch.  I  Pet.  iv.  7.  Both  these  dispositions  are  so  applied  to 
the  mind,  as  to  include  a  sober  and  watchful  state  of  the  body  and 
senses ;  as  this  is  exceeding  useful,  nay,  quite  necessary,  in  order 
to  a  correspondent  frame  of  the  mind,  and  that  disposition  both  of 
body  and  mind,  not  only  subservient,  but  also  necessary  to  piety 
and  constancy  in  prayer  :  Be  sober  and  watch  unto  prayer.  I  Pet. 
iv.  7. 

When  the  body  is  reduced  to  its  lightest  and  most  active  state, 
still,  as  it  is  corruptible,  it  is,  to  be  sure,  a  burden  to  the  mind. 
How  much  more  must  it  be  so,  when  it  is  depressed  with  an  im- 
moderate load  of  meat  and  drink,  and,  in  consequence  of  this,  of 
sleep  !  Nor  can  the  mind  rouse  itself,  or  use  the  wings  of  con- 
templation and  prayer  with  freedom,  when  it  is  overpowered  with 
so  heavy  a  load :  nay,  neither  can  can  it  make  any  remarkable 
progress  in  the  study  of  human  literature,  but  will  move  slowly 
and  embarrassed,  be  at  a  stand,  like  a  wheel-carriage  in  deep  clay. 
The  Greeks  very  justly  expressed  the  virtue  we  are  now  recom- 
mending, it  being  as  your  favorite  philosopher  [Aristotle]  ob- 
serves in  his  Ethics,  the  great  preservative  of  the  mind.  He 
is  certainly  a  very  great  enemy  to  his  own  understanding, 
who  lives  high  and  indulges  himself  in  luxury.  "  A  fat  belly 
is  seldom  accompanied  with  any  acute  understanding."  Nor 
is  it  my  intention  in  this,  only  to  warn  you  against  drunkenness 
and  luxury  ;  I  would  willingly  hope  that  such  an  advice  would  be 
superfluous  to  you:  but,  in  this  conflict,  I  would  willingly  carry 
you  to  such  a  pitch  of  victory,  that,  at  your  ordinary  and  least  de- 
licious meals,  you  would  always  stop  some  degrees  within  the 
bounds  to  which  your  appetite  would  carry  you.  Consider  that, 
as  Cato  said,  "  the  belly  has  no  ears  ;"  but  it  has  a  mouth,  into 
which  a  bridle  must  be  put,  and  therefore  I  address  not  myself  to 
it,  but  to  the  directing  mind  that  is  set  over  it,  which,  for  that 
reason,  ought  to  govern  the  body  with  all  its  senses,  and  curb 
them  at  its  pleasure.  St.  Bernard's  words  are  admirable  to  this 
*45 


534  LEIGHTON'S  SELECT  WORKS. 

purpose.  "  A  prudent  mind,  devoted  to  God,  ought  so  to  act  in  its 
body,  as  the  master  of  a  family  in  his  own  house.  He  ought  not 
to  suffer  his  flesh  to  be,  as  Solomon  expresses  it,  like  a  brawling 
woman,  nor  any  carnal  appetite  to  act  like  a  rebellious  servant ; 
but  to  inure  them  to  obedience  and  patience.  He  must  not  have 
his  senses  for  his  guides,  but  bring  them  into  subjection  and  sub- 
serviency to  reason  and  religion.  He  must,  by  all  means,  have 
his  house  and  family  so  ordered  and  well  disciplined,  that  he  can 
say  to  one,  Go,  and  he  goeth,  and  to  another,  Come,  and  he  com- 
eth,  and  to  his  servant  the  body,  Do  this,  and  it  doeth  what  it  is 
bid  without  murmuring.  The  body  must  also  be  treated  with  a  lit- 
tle hardship,  that  it  may  not  be  disobedient  to  the  mind."  For 
he,  saith  Solomon,  that  delicately  bringeth  up  his  servant  from  a 
child,  shall  have  him  become  a  (rebellious)  son  at  last.  Prov.  xxix. 
21.  This  is  what  I  would  have  you  aspire  to,  a  conquest  over  your 
flesh,  and  all  its  lusts  ;  for  they  carry  on  a  deadly  war  against 
your  souls,  and  their  desires  are  then  most  to  be  resisted,  when 
they  flatter  most.  What  an  unhappy  and  dishonorable  inversion 
of  nature  it  is,  when  the  flesh  commands,  and  the  mind  is  in  sub- 
jection ;  when  the  flesh,  which  is  vire,  gross,  earthly,  and  soon 
to  be  the  food  of  worms,  governs  the  soul,  that  is  the  breath  of 
God! 

Another  thing  I  would  have  yau  beware  of,  is,  immoderate 
speech.  The  evils  of  the  tougue  are  many  :  but  the  shortest  way 
to  find  a  way  for  them  all,  is  to  study  silence,  and  avoid,  as  the 
poet  expresses  it,  "  excessive  prating,  and  a  vast  desire  of  speak- 
ing." 

He  is  a  perfect  man,  as  the  Apostle  James  expresses  it,  who  of- 
fends not  in  toord.  Jam.  iii.  2.  And  therefore,  doubtless,  he  that 
speaks  least,  offends  in  this  respect  more  rarely.  But,  in  the  ??iul- 
titude  of  words,  as  the  wise  man  observes,  there  wants  not  sin. 
Prov.  x.  19.  To  speak  much,  and  also  to  the  purpose,  seldom 
falls  to  the  share  of  one  man.  Now,  that  we  may  avoid  loquacity, 
we  must  love  solitude,  and  render  it  familiar,  that  so  every  one 
may  have  an  opportunity  to  speak  much  to  himself,  and  little  to 
other  people.  "  We  must,  to  be  sure,"  says  a  Kempis,  "  be  in 
charity  with  all  men  ;  but  it  is  not  expedient  to  be  familiar  with 
every  one."  General  and  indiscriminate  conversation  with  every 
one  we  meet,  is  a  mean  and  silly  thing.  Even  when  we  promise 
ourselves  comfort  and  satisfaction  from  free  conversation,  we  often 
return  from  such  interviews  with  uneasiness  ;  or,  at  least,  have 
spoken  and  heard  such  things  as,  upon  serious  reflection,  may 
justly  give  us  concern. 

But,  if  we  would  secure  our  tongues  and  senses,  or  keep  safe 
our  hearts  and  all  the  issues  of  life,  we  must  be  frequent  at  prayer, 
in  the  morning,  at  noon,  and  at  night,  or  oftener  throughout  the  day, 
and  continually  walk  as  in  the  presence  of  God ;  always  remem« 


EXPOSITORY   LECTURES.  535 

bering  that  He  observes,  not  only  our  words  and  actions,  but  also 
takes  notice  of  our  most  secret  thoughts.  This  is  the  sum  and 
substance  of  true  piety  ;  for  he  who  is  always  sensible  that  that  pure 
and  all-seeing  Eye  is  continually  upon  him,  will  never  venture  to 
sin  witli  set  purpose,  or  full  consent  of  mind.  This  sense  of  the 
Divine  presence,  would  certainly  make  our  life  on  this  earth  like 
that  of  the  angels;  for,  according  to  our  Lord's  expression,  it  is 
their  peculiar  advantage,  continually  to  behold  the  face  of  our  Fa- 
ther who  is  in  heaven.  By  this  means,  Joseph  escaped  the  snares 
laid  for  him  by  his  imperious  mistress  ;  and,  as  if  he  had  thrown 
water  upon  it,  extinguished  that  fiery  dart  with  this  seasonable  re- 
flection, Shall  I  do  this  great  wickedness1,  and  sin  against  God. 
Gen.  xxxix.  9.  He  might  have  escaped  the  eyes  of  men,  but  he 
stood  in  awe  of  that  Invisible  Eye  from  which  nothing  can  be  hid. 
We  read  of  a  good  man  of  old,  who  got  the  better  of  a  temptation 
of  the  same  kind,  by  the  same  serious  consideration  ;  for,  being 
carried  from  one  chamber  to  another  by  the  woman  that  tempted 
him,  he  still  demanded  a  place  of  greater  secrecy,  till  having 
brought  him  to  the  most  retired  place  of  the  whole  house,  Here, 
said  she,  no  person  will  find  us  out,  no  eye  can  see  us.  To  this 
he  answered,  Will  no  eye  see?  Will  not  that  of  God  perceive 
us?  By  which  saying,  he  himself  escaped  the  snare,  and  by  the 
influence  of  Divine  grace,  brought  the  sinful  woman  to  repentance. 
But  now, 

Let  us  Pray. 

Praise  waits  for  Thee,  O  Lord,  in  Zion  ;  and  to  be  employed 
in  paying  Thee  that  tribute,  is  a  becoming  and  pleasant  exercise. 
It  is  due  to  Thee  from  all  the  works  of  Thy  hands,  but  particularly 
proper  from  Thy  saints  and  celestial  spirits.  Elevate,  O  Lord, 
our  minds,  that  they  may  not  grovel  on  the  earth,  and  plunge 
themselves  in  the  mire  ;  but,  being  carried  upwards,  may  taste  the 
the  pleasures  of  thy  house,  that  exalted  house  of  Thine,  the  inhab- 
itants whereof  are  continually  singing  Thy  praises.  Their  praises 
add  nothing  to  Thee  :  but  they  themselves  are  perfectly  happy 
therein,  while  they  behold  Thy  boundless  goodness  without  any 
veil,  admire  thy  uncreated  beauty,  and  celebrate  the  praises  there 
of  throughout  all  ages.  Grant  us,  that  we  may  walk  in  the  paths 
of  holiness,  and,  according  to  our  measure,  exalt  Thy  name  even 
on  this  earth,  until  we  also  be  translated  into  the  glorious  assembly 
of  those  who  serve  Thee  in  Thy  higher  house.  Amen. 

From  an  Exhortation  to  the  Students  on  returning  to  the  University  after 
the  vacation. 

Whatever  you  do  with  regard  to  other  studies,  give  always  the 
preference  to  sacred  Christian  philosophy,  which  is,  indeed,  the 


536  LEIGHTON'S  SELECT  WORKS. 

chief  philosophy,  and  has  the  pre-eminence  over  every  other  science, 
because  it  holds  Christ  to  be  The  Head,  in  whom  all  the  treasures 
of  wisdom  and  knowledge  are  hid.  Col.  ii.  3,  9.  This,  the  Apos- 
tle tells  us,  was  not  the  case  of  those  false  Christians  in  his  time, 
whose  philosophy  regarded  only  some  idle  superstitions  and  vain 
observations.  Cultivate,  therefore,  I  say,  this  sacred  wisdom  sent 
down  from  Heaven.  Let  this  be  your  main  study ;  for  its  myste- 
ries are  the  most  profound,  its  precepts  the  most  pure,  and,  at  the 
same  time,  the  most  pleasant.  In  this  study,  a  weak  understand- 
ing will  be  no  disadvantage,  if  you  have  but  a  willing  mind  and 
ardent  desires.  Here,  if  any  where,  the  observation  holds,  "  That 
if  you  love  learning,  you  cannot  fail  to  make  great  progress  there- 
in."* For  some  who  have  applied  with  great  industry  to  human 
philosophy,  have  found  it  to  be  like  a  disdainful  mistress,  and  lost 
their  labor ;  but  Divine  philosophy  invites  and  encourages  even 
those  of  the  meanest  parts. 

And,  indeed,  it  may  be  no  small  comfort  and  relief  to  young 
men  of  slow  capacities,  who  make  but  little  progress  in  human 
sciences,  even  when  they  apply  to  them  with  the  most  excessive 
labor  and  diligence,  that  this  heavenly  doctrine,  though  it  be  the 
most  exalted  in  its  own  nature,  is  not  only  accessible  to  those  of 
the  lowest  and  meanest  parts,  but. they  are  cheerfully  admitted  to 
it,  graciously  received,  preferred  to  those  that  are  proud  of  their 
learning,  and  very  often  advanced  to  higher  degrees  of  knowledge 
therein ;  according  to  that  of  the  Psalmist,  The  law  of  the  Lord 
is  pure,  enlightening  the  eyes ;  the  entrance  of  His  word  giveth 
light ;  it  giveth  also  understanding  unto  the  simple.  Psal.  cxix. 
130.  You,  therefore,  whom  some  very  forward  youths  leave  far 
behind  in  other  studies,  take  courage  ;  and  to  wipe  off  this  stain, 
if  it  be  one,  and  compensate  this  discouragement,  make  this  your 
refuge :  you  cannot  possibly  arrive  at  an  equal  pitch  of  eloquence 
or  philosophy  with  some  others,  but  what  hinders  you,  I  pray,  from 
being  as  pious,  as  modest,  as  meek  and  humble,  as  holy  and  pure 
in  heart,  as  any  other  person  whatever?  And  by  this  rneans,  in  a 
very  short  time,  you  will  be  completely  happy  in  the  enjoyment  of 
God,  and  live  forever  in  the  blessed  society  of  angels  and  spirits 
of  just  men  made  perfect. 

But  if  you  want  to  make  a  happy  progress  in  this  wisdom,  you 
must,  to  be  sure,  declare  war  against  all  the  lusts  of  the  world  and 
the  flesh,  which  enervate  your  minds,  weaken  your  strength,  and 
deprive  you  of  all  disposition  and  fitness  for  imbibing  this  pure 
and  immaculate  doctrine.  How  stupid  is  it  to  catch  so  greedily 
at  advantages  so  vanishing  and  fleeting  in  their  nature,  if,  indeed, 
they  can  be  called  advantages  at  all ;  "  advantages  that  are  carri- 
ed hither  and  thither,  hurried  from  place  to  place  by  the  uncer- 
tainty of  their  nature,  and  often  fly  away  before  they  can  be  pos- 

*  Isoc.  ad  Dem. 


EXPOSITORY    LECTURES.  537 

sessed."  An  author  remarkable  for  his  attainments  in  religion, 
justly  cries  out,  "  O  !  what  peace  and  tranquillity  might  he  possess, 
who  could  be  prevailed  upon  to  cut  off  all  vain  anxiety,  and  only 
think  of  those  things  that  are  of  a  Divine  and  saving  nature  !" 
Peace  and  tranquillity  is,  without  doubt,  what  we  all  seek  after, 
yet,  there  are  very  few  that  know  the  way  to  it,  though  it  be  quite 
plain  and  open.  It  is,  indeed,  no  wonder  that  the  blind  who  wan- 
der about  without  a  guide,  should  mistake  the  plainest  and  most 
open  path;  but  we  have  an  infallible  guide,  and  a  most  valiant 
leader.  Let  us  follow  him  alone ;  for  he  that  treadeth  in  his  steps, 
can  never  walk  in  darkness. 

Lei  us  pray. 

O  !  invincible  God,  who  seest  all  things !  Eternal  Light,  be- 
fore whom  all  darkness  is  light,  and  in  comparison  with  whom, 
every  other  light  is  but  darkness !  The  weak  eyes  of  our  under- 
standing cannot  bear  the  open  and  full  rays  of  Thy  inaccessible 
light;  and  yet,  without  some  glimpses  of  that  light  from  heaven, 
we  can  never  direct  our  steps,  nor  proceed  towards  that  country 
which  is  the  habitation  of  light.  May  it  therefore  please  Thee,  O 
Father  of  lights,  to  send  forth  Thy  light  and  Thy  truth,  that  they 
may  lead  us  directly  to  Thy  holy  mountain.  Thou  art  good,  and 
the  fountain  of  goodness  ;  give  us  understanding,  that  we  may 
keep  Thy  precepts.  That  part  of  our  past  lives,  which  we  have 
lost  in  pusuing  shadows,  is  enough,  and  indeed  too  much  :  bring 
back  our  souls  into  the  paths  of  life,  and  let  the  wonderful  sweet- 
ness thereof,  which  far  exceeds  all  the  pleasures  of  this  earth, 
powerfully,  yet  pleasantly,  preserve  us  from  being  drawn  aside 
therefrom  by  any  temptation  from  sin  or  the  world.  Purify,  we 
pray  Thee,  our  souls  from  all  impure  imaginations,  that  Thy  most 
beautiful  and  holy  image  may  be  again  renewed  within  us,  and,  by 
contemplating  Thy  glorious  perfections,  we  may  feel  daily  im- 
proved within  us  that  Divine  similitude,  the  perfection  whereof  we 
hope  will  at  last  make  us  forever  happy  in  that  full  and  beatific 
vision  we  aspire  after.  Till  this  most  blessed  day  break,  and  the 
shadows  fly  away,  let  Thy  Spirit  be  continually  with  us,  and  may 
we  feel  the  powerful  effects  of  His  Divine  grace  constantly  direct- 
ing and  supporting  our  steps ;  that  all  our  endeavors,  not  only  in 
this  society,  but  throughout  the  whole  remaing  part  of  our  lives, 
may  serve  to  promote  the  honor  of  Thy  blessed  name,  through 
Jesus  Christ  our  Lord.  Amen. 


538  LEIGHTON'S  SELECT  WORKS. 


EXHORTATIONS  TO  THE  CANDIDATES  FOR  THE 
DEGREE  OF  MASTER  OF  ARTS  IN  THE  UNIVER- 
SITY OF  EDINBURGH. 


Exhortation  1st. 

Were  I  allowed  to  speak  freely  what  I  sincerely  think  of  most 
of  the  affairs  of  human  life,  even  those  that  are  accounted  of  the 
highest  importance,  and  transacted  with  the  greatest  eagerness  and 
bustle,  1  should  be  apt  to  say,  Magno  conatu  magnas  nugas, — that 
a  great  noise  is  made  about  trifles.  But  if  you  should  take  this 
amiss,  as  a  little  unseasonable  upon  the  present  occasion,  and  an 
insult  upon  your  solemnity,  I  hope  you  will  the  more  easily  for- 
give me,  that  I  place  in  the  same  rank  with  this  philosophical  con- 
vention of  yours,  the  most  famous  councils  and  general  assemblies 
of  princes  and  great  men  ;  and  say  of  their  golden  crowns,  as  well 
as  your  crowns  of  laurel,  that  they  are  things  of  no  value,  and  not 
worth  the  purchasing.  Even  the  triumphal,  inaugural,  or  nuptial 
processions  of  the  greatest  kings  and  generals  of  armies,  with 
whatever  pomp  and  magnificence,  as  well  as  art,  they  may  be  set 
off,  they  are,  after  all,  so  far  true  representations  of  their  false, 
painted,  and  tinsel  happiness,  that,  while  we  look  at  them,  they 
fly  away ;  and,  in  a  very  short  time,  they  are  followed  by  their 
funeral  processions,  which  are  the  triumphs  of  death  over  those 
who  have,  themselves,  triumphed  during  their  lives.  The  scenes 
are  shifted,  the  actors  also  disappear ;  and,  in  the  same  manner, 
the  greatest  shows  of  this  vain  world  likewise  pass  away.  Let  us, 
that  we  may  lop  off  the  luxuriant  branches  of  our  vines,  take  a 
nearer  view  of  this  object,  and  remember,  that  what  we  now  call 
a  laurel  crown,  will  soon  be  followed  by  cypress  wreaths.  It  will 
be  also -proper  to  consider  how  many,  who,  in  their  time,  were 
employed  as  we  are  now,  have  long  ago  acted  their  parts,  and  are 
now  consigned  to  a  long  oblivion  ;  as  also,  what  vast  numbers  of 
the  rising  generation  are  following  us  at  the  heels,  and,  as  it  were, 
pushing  us  forward  to  the  same  land  of  forgetful  ness!  who,  while 
they  are  hurrying  us  away,  are  at  the  same  time  hastening  thither 
themselves.  All  that  we  see,  all  that  we  do,  and  all  that  we  are, 
are  but  mere  dreams ;  and  if  we  are  not  sensible  of  this  truth,  it  is 
because  we  are  still  asleep :  none  but  minds  that  are  awake  can 
discern  it;  they,  and  they  only,  can  perceive  and  despise  these 
illusions  of  the  night.  In  th^mean  time,  nothing  hinders  us  from 
submitting  to  these,  and  other  such  customary  formalities,  provid- 


EXHORTATIONS  TO  STUDENTS.  539 

ed  our  doing  it  interfere  not  with  matters  of  much  greater  impor- 
tance, and  prospects  of  a  different  and  more  exalted  nature.  What 
is  it,  pray,  to  which  with  the  most  ardent  wishes,  you  have  been 
aspiring  throughout  the  whole  course  of  these  last  four  years  ? 
Here  you  have  a  cap  and  a  title,  and  nothing  at  all  more. 

But  perhaps  taking  this  amiss,  you  secretly  blame  me  in  your 
hearts,  and  wish  me  to  congratulate  you  upon  the  honor  you  have 
obtained.  I  cheerfully  comply  with  your  desire,  and  am  willing 
to  explain  myself.  These  small  presents  are  not  the  principal  re- 
ward of  your  labors,  nor  the  chief  end  of  your  studies ;  but  honor- 
ary marks  and  badges  of  that  erudition  and  knowledge  wherewith 
your  minds  have  been  stored  by  the  uninterrupted  labors  of  four 
whole  years.  But  whatever  attainments  in  learning  you  have 
reached,  I  would  have  you  seriously  to  reflect,  how  inconsidera- 
ble they  are,  and  how  little  they  differ  from  nothing.  Nay,  if  what 
\ve  know,  is  compared  with  what  we  know  not,  it  will  be  found 
even  vastly  less  than  nothing  :  at  least,  it  is  an  argument  of  little 
knowledge,  and  the  sign  of  a  vain  and  weak  mind,  to  be  puffed  up 
with  an  overbearing  opinion  of  our  own  knowledge;  while,  on  the 
contrary,  it  is  an  evidence  of  a  great  proficiency  in  knowledge  to 
be  sensible  of  our  ignorance  and  inability.  "  He  is  the  wisest 
man,"  says  Plato,  "  who  knows  himself  to  be  very  ill  qualified  for 
the  attainment  of  wisdom."*  Whatever  be  in  this,  we  often  find 
the  sciences  and  arts  which  you  cultivate,  to  be  useless  and  en- 
tirely barren,  with  regard  to  the  advantages  of  life  ;  and,  generally 
speaking,  those  other  professions  that  are  illiterate  and  illiberal, 
nay,  even  unlawful,  meet  with  better  treatment,  and  greater  en- 
couragement than  what  we  call  the  liberal  arts.  "He  that  ven- 
tures upon  the  sea,  is  enrithed  by  his  voyages ;  he  that  engages 
in  war,  glitters  with  gold ;  the  mean  parasite  lies  drunk  on  a  rich 
bed ;  and  even  he  who  endeavors  to  corrupt  married  women  is  re- 
warded for  his  villainy.  Learning  alone  starves  in  tattered  rags, 
and  invokes  the  abandoned  arts  in  vain." 

But  as  sometimes  the  learned  meet  with  a  better  fate,  you, 
young  gentlemen,  I  imagine,  entertain  better  hopes  with  regard  to 
your  fortune,  nor  would  I  discourage  them ;  yet,  I  would  gladly 
moderate  them  a  little  by  this  wholesome  advice  ;  lean  not  upon  a 
broken  reed,  neither  let  any  one  who  values  his  peace,  his  real 
dignity,  and  his  satisfaction,  give  himself  up  to  hopes  that  are  un- 
certain, frail,  and  deceitful.  The  human  race  are,  perhaps,  the 
only  creatures  that  by  this  means  become  a  torment  to  themselves ; 
for,  as  we  always  grasp  at  futurity,  we  vainly  promise  ourselves 
many  and  great  things,  in  which,  as  commonly  happens,  being  for 
the  most  part  disappointed,  we  must,  of  necessity,  pay  for  our  fool- 
ish pleasure  with  a  proportionate  degree  of  pain.  Thus,  the  great- 

*  Philo.  apol.  Socr, 


540  LEIGHTON'S  SELECT  WORKS. 

est  part  of  mankind  find  the  whole  of  this  wretched  life  chequered 
with  delusive  joys  and  real  torments,  ill-grounded  hopes  and  fears 
equally  imaginary  :  amidst  these,  we  live  in  continual  suspense, 
and  die  so  too. 

But  a  few,  alas !  a  few  only,  yet  some,  who.  think  more  justly, 
having  set  their  hearts  upon  heavenly  enjoyments,  take  pleasure  in 
despising  with  a  proper  greatness  of  mind,  and  trampling  upon 
the  fading  enjoyments  of  this  world.  These  make  it  their  only 
study,  and  exert  their  utmost  efforts  that,  having  the  more  Divine 
part  of  their  composition  weaned  from  the  world  and  the  flesh,  they 
may  be  brought  to  a  resemblance  and  union  with  the  holy  and  su- 
preme God,  the  Father  of  spirits,  by  purity,  piety,  and  an  habitual 
contemplation  of  Divine  objects.  And  this,  to  be  sure,  is  the 
principal  thing,  with  a  noble  ambition  whereof  I  would  have  your 
minds  inflamed  ;  and  whatever  profession  or  manner  of  life  you 
devote  yourselves  to,  it  is  my  earnest  exhortation  and  request,  that 
you  would  make  this  your  constant  and  principal  study.  Fly,  if 
you  have  any  regard  to  my  advice,  fly  far  from  that  controversial, 
contentious  school-divinity,  which,  in  fact,  consists  in  fruitless 
disputes  about  words,  and  rather  deserves  the  name  of  vain  and 
foolish  talking. 

Almost  all  mankind  are  constantly  catching  at  something  more 
than  they  possess,  and  torment  themselves  in  vain.     Nor  is  our 
rest  to  be  found  among  these  enjoyments  of  the  world,   where  all 
things  are  covered  with  a  deluge  of  vanity,  as  with  a  flood  of  fluc- 
tuating, restless  waters;  and  the  soul  flying  aboat,  looking  in  vain 
for  a  place  on  which  it  may  set  its  foot,  most  unhappily  loses  its 
time,  its  labor,  and  itself  at  last;  like  the  birds  in  the  days  of  the 
Flood,   which,   "having  long  sought  for  land,  till  their  strength 
was  quite  exhausted,  fell  down  at  last,  and  perished  in  the  waters." 
O!  how  greatly  preferable  to  these  bushes,  and  briers,  and 
thorns,  are  the  delightful  fields  of  the  Gospel,  wherein  pleasure 
and  profit  are  agreeably  mixed  together,  whence  you  may  learn 
the  way  to  everlasting  peace ;  that  poverty  of  spirit  which  is  the 
only  true  riches,  that  purity  of  heart  which  is  our  greatest  beauty, 
and  that  inexpressible  satisfaction  which  attends  the  exercise  of 
charity,  humility,  and  meekness !     When  your  minds  are  stored 
and  adorned  with  these  graces,  they  will  enjoy  the  most  pleasant 
tranquillity,  even  amidst  th*e  noise  and  tumults  of  this  present  life ; 
and  you  will  be,  to  use  the   words  of  Tertullian,   candidates  for 
eternity  ;  a  title  infinitely  more  glorious  and  sublime,  than  what 
has  been  this  day  conferred  upon  you.     And  that  great  and  last 
day,  which  is  so  much  dreaded  by  the  slaves  of  this  present  world, 
will  be  the  most  happy  and  auspicious  to  you ;  as  it  will  deliver 
you  from  a  dark,  dismal  prison,  and  place  you  in  the  regions  of 
the  most  full  and  marvellous  light. 


EXHORTATIONS  TO  STUDENTS.  541 

Let  us  pray. 

Most  exalted  God,  who  hast  alone  created,  and  dost  govern  this 
whole  frame,  and  all  the  inhabitants  thereof,  visible  and  invisible, 
whose  name  is  alone  wonderful,  and  to  be  celebrated  with  the 
highest  praise,  as  it  is  indeed  above  all  praise  and  admiration.  Let 
the  heavens,  the  earth,  and  all  the  elements,  praise  Thee.  Let 
darkness,  light,  all  the  returns  of  days  and  years,  and  all  the  vari- 
eties and  vicissitudes  of  things,  praise  Thee.  Let  the  angels 
praise  Thee,  the  archangels,  and  all  the  blessed  court  of  heaven, 
whose  very  happiness  it  is,  that  they  are  constantly  employed  in 
celebrating  Thy  praises.  We  confess,  O  Lord,  that  we  are  of  all 
creatures  the  most  unworthy  to  praise  Thee,  yet,  of  all  others,  we 
are  under  the  greatest  obligations  to  do  it :  nay,  the  more  unwor- 
thy we  are,  our  obligation  is  so  much  the  greater.  From  this 
duty,  however  unqualified  we  may  be,  we  can  by  no  means  ab- 
stain, nor,  indeed,  ought  we.  Let  our  souls  bless  Thee,  and  all 
that  is  within  us  praise  Thy  holy  name,  who  forgivest  all  our  sins, 
and  healest  all  our  diseases,  who  deliverest  our  souls  from  destruc- 
tion, and  crownest  them  with  bounty  and  tender  mercies.  Thou 
searchest  the  heart,  O  Lord,  and  perfectly  k newest  the  most  inti- 
mate recesses  of  it:  reject  not  those  prayers  which  Thou  perceiv- 
est  to  be  the  voice  and  the  wislies  of  the  heart.  Now,  it  is  the 
great  request  of  our  hearts,  unless  they  always  deceive  us,  that 
they  may  be  weaned  from  all  earthly  and  perishing  enjoyments ; 
and  if  there  is  any  thing  to  which  they  cleave  with  more  than  or- 
dinary force,  may  they  be  pulled  away  from  it  by  Thy  Almighty 
hand,  that  they  may  bo  joined  to  Thee  for  ever  in  an  inseparable 
marriage-covenant.  And  in  our  own  behalf,  we  have  nothing  more 
to  ask.  We  only  add,  in  behalf  of  Thy  Church,  that  it  may  be 
protected  under  the  shadow  of  Thy  wings,  and  every  where, 
throughout  the  world,  watered  by  Thy  heavenly  dew,  that  the 
spirit  and  heat  of  worldly  hatred  against  it  may  be  cooled,  and  its 
intestine  divisions,  whereby  it  is  much  more  grievously  scorched, 
extinguished.  Bless  this  Nation,  this  City,  and  this  University,  in 
which  we  beg  thou  wouldest  be  pleased  to  reside,  as  in  a  garden 
dedicated  to  Thy  name,  through  Jesus  Christ  our  Lord.  Amen. 

Exhortation   3d. 

This  day,  which  has  been  the  object  of  your  earnest  wishes, 
throughout  the  course  of  four  whole  years,  is  now  almost  over,  and 
hastening  to  a  close.  What  has  it  produced  for  your  advantage? 
Can  he  that  has  reaped  most  successfully  of  you  all,  say,  he  has 
filled  his  arms  with  sheaves  ?  Though  possibly  you  would  excuse 
me  to  express  myself  with  great  freedom  on  this  occasion,  yet,  I 
will  not  take  the  liberty  to  depreciate  too  much  your  pagt  studies, 
46 


542 

the  specimens  you  have  given  to-day  of  your  abilities,  and  the  de- 
gree that  has  been  conferred  upon  you.  This  at  least,  1  imagine, 
I  may  say,  without  offence,  the  most  of  those  things  we  greedily 
catch  at,  and  labor  most  earnestly  to  obtain,  and  consequently, 
even  your  philosophy  is  a  real  and  demonstrative  truth  of  that 
great  paradox,  that  there  is  a  vacuity  in  the  nature  of  things.  And, 
in  truth,  how  great  is  this  vacuity,  seeing  even  the  human  race  is 
no  inconsiderable  part  of  it!  Though  this  day  is  marked  with 
more  than  ordinary  solemnity,  it  is,  after  all,  but  the  conclusion 
and  period  of  a  number  of  days  that  have  been  idly  spent,  and  is 
itself  elapsing  to  little  or  no  purpose,  as  well  as  the  rest.  But  O  ! 
how  glorious  must  that  blessed  day  be,  which  all  purified  souls, 
and  such  as  are  dear  to  God,  earnestly  long  for,  throughout  the 
whole  of  this  perishing  life,  and  constantly  wait,  with  a  kind  of 
impatience,  until  it  dawn,  and  the  shadows  fly  away. 

I  am,  indeed,  of  opinion,  that  those  of  you  who  think  most  justly, 
will  readily  own,  your  attainments,  hitherto,  are  of  no  great  mo- 
ment. But  possibly,  henceforth  you  intend  to  begin  life,  as  it 
were,  anew  :  you  aspire  to  greater  matters,  and  entertain  views 
worthy  of  human  nature ;  you  already  begin  to  live,  and  to  be 
wise;  you  form  desires,  and  conceive  hopes  of  rising  to  arts,  rich- 
es, and  honors.  All  this  is  very  well.  Yet,  there  is  one  conside- 
ration, I  would  have  you  to  admit  among  these  ingenious  projects 
and  designs.  What  if  death  should  come  upon  you,  and,  looking 
with  an  envious  eye  upon  this  towering  prospect,  put  a  stop  to  a 
project  that  extends  itself  so  far  into  futurity,  and,  like  a  spider's 
web,  entirely  destroy  it  with  a  gentle  breath  of  wind  ?  Nor  would 
this  be  any  prodigy,  or  indeed  an  extraordinary  event,  but  the 
common  fate  of  almost  all  mankind.  "  We  are  always  resolving 
to  live,  and  yet  never  set  about  life  in  good  earnest."  Archimedes 
was  not  singular  in  his  fate;  but  a  great  part  of  mankind  die  un- 
expectedly, while  they  are  poring  upon  the  figures  they  have  de- 
scribed in  the  sand.  O  wretched  mortals  !  who,  having  condemn- 
ed themselves,  as  it  were,  to  the  mines,  seem  to  make  it  their 
chief  study  to  prevent  their  ever  regaining  their  liberty.  Hence, 
new  employments  are  assumed  in  the  place  of  old  ones ;  and,  as 
the  Roman  philosopher  truly  expresses  it,  "  one  hope  succeeds 
another,  one  instance  of  ambition  makes  way  for  another  ;  and  we 
never  desire  an  end  of  our  misery,  but  only  that  it  may  change  its 
outward  form."  When  we  cease  to  be  candidates,  and  to  fatigue 
ourselves  in  soliciting  interest,  we  begin  to  give  our  votes  and  in- 
terest to  those  who  solicit  us  in  their  turn.  When  we  are  wearied 
of  the  trouble  of  prosecuting  crimes  at  the  bar,  we  commence 
iudges  ourselves ;  and  he  who  is  grown  old  in  the  management  of 
other  men's  affairs  for  money,  is  at  last  employed  in  improving  his 
own  wealth.  At  the  age  of  fifty,  says  one,  I  will  retire,  and  take 
my  ease ;  or  the  sixtieth  year  of  my  life  shall  entirely  disengage 


EXHORTATIONS  TO  STUDENTS.  543 

me  from  public  offices  and  business.  Fool  !  art  thou  not  ashamed 
to  reserve  to  thyself  the  last  remains  and  dregs  of  life  ?  Who  will 
stand  surety  that  thou  shalt  live  so  long  ?  And  what  immense 
folly  is  it,  so  far  to  forget  mortality,  as  to  think  of  beginning  to 
live  at  that  period  of  years,  to  which  a  few  only  attain  ! 

As  for  you,  young  gentlemen,  I  heartily  wish  you  may  think 
more  justly.  Let  your  souls,  as  it  were,  retire  into  themselves, 
and  dwell  at  home;  and  having  shaken  off  the  trifles  that  make  a 
bustle  and  noise  around  you,  consider  seriously,  that  the  remain- 
ing part  of  your  life  is  long  only  in  one  respect,  (and  in  this,  in- 
dee*d,  its  length  may  be  justly  complained  of,)  that  it  is  fraught 
with  every  sort  of  misery  and  affliction,  and  has  nothing  agreeable 
in  it,  but  the  study  of  heavenly  wisdom  alone ;  for  every  thing  else 
is  vanity.  Look  about  you,  and  see,  whether  there  is  any  thing 
worthy  of  your  affection,  and  whether  every  thing  you  see,  does  not 
rather  excite  your  indignation  and  aversion.  At  home,  are  con- 
tentions and  disputes ;  abroad  in  the  fields,  robbers ;  clamor  and 
noise  at  the  bar  ;  wickedness  in  the  camp  ;  hypocrisy  in  the  church ; 
and  vexation  or  lamentable  mistakes  every  where.  Among  the 
rich  and  great,  there  are  false  and  inconstant  friendships,  bitter 
enmities,  envy,  fraud,  and  falsehood  ;  and  cares,  in  great  numbers, 
flutter  round  the  most  stately  and  sumptuous  palaces. 

What  a  considerable  part  of  mankind  are  struggling  with  open 
and  sharp  afflictions !  To  whatever  side  you  turn  yourself,  what 
do  you  commonly  hear  but  lamentation  and  mourning?  How 
many  complaints  of  the  poor,  that  are  distressed  for  want  of  daily 
bread,  or  drag  a  most  wretched  life  under  the  grievous  oppression 
of  powerful  tyrants  !  How  frequent  are  the  groans  of  the  sick  and 
languishing.  How  great  the  multitude  of  those  who  lament  their 
friends  and  relations  carried  off  by  death,  and  will  themselves,  in 
a  short  time,  and  for  the  same  reason,  be  lamented  by  others ! 
And,  to  conclude,  how  innumerable  are  the  miseries  and  afflic- 
tions of  various  kinds,  that  seem  alternately  to  re-echo  to  one  an- 
other !  Can  it  be  any  wonder,  then,  that  a  life  of  this  kind  should 
sometimes  force,  even  from  a  wise  man,  such  expressions  of  sor- 
row and  concern  as  the  following :  "  O  mother,  why  didst  thou 
bring  me  forth,  to  be  oppressed  with  afflictions  and  sorrows?  Why 
didst  thou  introduce  me  into  a  life  full  of  briers  and  thorns?" 

But  you  are  now  philosophers,  and  amidst  these  dismal  calami- 
ties, you  comfort  yourselves  with  the  inward  and  hidden  riches  of 
wisdom,  and  the  sciences  you  have  acquired.  The  sciences!  Tell 
us,  in  what  part  of  the  earth  they  are  to  be  found.  Let  us  know, 
pray,  where  they  dwell,  that  we  may  flock  thither  in  great  num- 
bers. I  know,  indeed,  where  there  is  abundance  of  noise,  with 
vain  and  idle  words,  and  a  jarring  of  opinions  between  contending 
disputants ;  I  know,  where  ignorance,  under  the  disguise  of  a 
gown  and  a  beard,  has  obtained  the  title  of  science ;  but,  where 


544  LEIGHTON'S   SELECT  WORKS. 

true  knowledge  is  to  be  found,  I  know  not.  We  grope  in  the 
dark,  and  though  it  is  truth  only  we  are  in  quest  of,  we  fall  into 
innumerable  errors.  But,  whatever  may  be  our  case  with  respect 
to  the  knowledge  of  nature,  as  to  that  of  heavenly  and  Divine 
things,  let  us  cheerfully  embrace  that  rich  present  which  Infinite 
Goodness  has  made  us,  and  be  thankful,  that  the  day-spring  from 
on  high  hath  visited  us.  "  Because  there  was  no  wisdom  on  the 
earth,"  says  Lactantius,  "  He  sent  a  teacher  from  heaven."  Him, 
let  us  follow  as  our  guide :  for  he  who  follows  his  direction,  shall 
not  walk  in  darkness. 

From  Exhortation  4th. 

A  great  part  of  mankind  no  sooner  look  upon  themselves  to  be 
capable  of  worldly  affairs,  and  think  on  entering  upon  some  pro- 
fession suitable  to  a  state  of  manhood,  but  they  are  cut  off,  in  the 
very  beginning  of  their  course,  by  an  unforseen  and  untimely 
death.  And,  to  be  sure,  this  is  the  great  distemper  of  young,  and 
even  of  old  men,  that,  by  their  desires  and  designs,  they  launch 
out  a  great  way  into  futurity,  and  form  a  series  of  projects  for 
many  years  to  come :  while,  in  the  mean  time,  they  rarely  or  at 
least  very  superficially,  consider,  how  foolish  and  precarious  it  is 
to  depend  upon  to-morrow,  and  how  soon  this  present  form  of  ours 
may  disappear ;  how  soon  we  may  return  to  our  original  dust ; 
and  that  very  day,  as  the  royal  prophet  warns  us,  our  thoughts, 
even  the  wisest  and  best  concerted  thoughts  of  the  greatest  men, 
and  most  exalted  princes,  perish.  And  this  I  take  particular  no- 
tice of,  that  no  such  illusion  may  get  possession  of  your  minds. 
For  it  is  not  the  common  sort  of  mankind  only,  that  impose  upon 
themselves  in  this  respect,  but  the  generality  of  those  who  desire 
to  be  accounted,  not  only  men  of  learning,  but  also  adepts  in  wis- 
dom, and  actually  pass  for  such.  Not  that  I  would  prohibit  your 
making  an  early  and  prudent  choice,  under  the  Divine  direction, 
of  the  employment  and  profession  of  life  you  intend  to  pursue ; 
nay,  I  would  use  every  argument  to  persuade  you  to  make  use  of 
such  a  choice,  and  when  you  have  made  it,  to  prosecute  the  inten- 
tion of  it  with  the  greatest  diligence  and  activity.  I  only  put  you 
upon  your  guard,  not  to  entertain  many  and  towering  hopes  in  this 
world,  nor  to  form  a  long  series  of  connected  projects ;  because 
you  will  find  them  all  more  vain  and  fleeting  than  illusions  of  the 
night !  Some  necessary  means  will  fail,  some  favorable  opportuni- 
ty be  missed ;  after  all  industry,  the  expected  event  may  not  hap- 
pen, or  the  thread  of  your  life  may  be  cut,  and  theieby  all  your 
projects  be  rendered  abortive.  And  though  your  life  should  be 
drawn  out  to  ever  so  great  a  length,  and  success  constantly  an- 
swer your  expectations,  yet,  you  know,  and  I  wish  you  would  re- 
member it,  the  fatal  day  will  come  at  last,  perhaps  when  it  is  least 


EXHORTATIONS  TO  STUDENTS.  545 

expected ;  that  fatal  and  final  day,  I  say,  will  at  last  come,  when 
we  must  leave  all  our  enjoyments,  and  all  our  schemes,  those  we 
are  now  carrying  on,  and  those  we  have  brought  to  perfection,  as 
well  as  those  that  are  only  begun,  and  those  that  subsist  only  in 
hopes  and  ideas. 

And  these  very  arguments,  which  have  been  used  to  confine 
your  rninds  from  indulging  themselves  in  too  remote  prospects, 
will  also  serve  to  persuade  you,  in  another  sense,  to  look  much 
farther  ;  not  with  regard  to  worldly  enjoyments,  for  such  prospects, 
strictly  speaking,  cannot  be  called  long,  but  to  look  far  beyond  all 
earthly  and  perishing  things,  to  those  that  are  heavenly  and  eter- 
nal. And  those  that  will  not  raise  their  eyes  to  such  objects,  as 
the  Apostle  Peter  expresses  it,  are  blind,  and  cannot  see  afar  off. 

But  of  you,  my  dear  youths,  I  expect  better  things.  I  need  not, 
I  imagine,  use  many  words  to  persuade  you  to  industry,  and  a 
continual  progress  in  human  studies  and  philosophical  learning. 
If  the  violence  and  infelicity  of  the  times  have  deprived  you  of  any 
part  of  that  period  of  years  usually  employed  in  these  studies  at 
this  university,  you  will  surely  repair  that  loss,  as  soon  as  possible, 
by  your  subsequent  reading  and  application.  But,  if  no  such 
misfortune  had  happened,  you  are  not,  I  believe,  ignorant,  that 
our  schools  are  only  intended  for  laying  the  foundations  of  those 
studies  upon  which,  years,  and  indefatigable  industry,  are  to  raise 
the  superstructure  of  more  complete  erudition  :  which,  by  the  ac- 
cession of  the  Divine  Spirit,  may  be  consecrated  into  a  temple  for 
God.  And  this  is  what  I  would  recommend  to  your  esteem,  and 
your  earnest  desires,  beyond  any  other  study  whatever,  That  you 
may  be  holy,  because  our  God  is  holy  :  that,  when  you  leave  this 
university,  those  with  whom  you  converse,  may  not  find  you  puff- 
ed up  with  nride,  on  account  of  a  little  superficial  learning,  nor 
bigotted,  talkative,  or  fond  of  entering  into  unseasonable  disputes; 
but  consider  you  all  as  patterns  and  examples  of  piety,  purity, 
temperance,  modesty,  and  all  Christian  virtues ;  particularly  that 
humility  which  shone  so  brightly  in  Christ  himself,  and  which  he 
earnestly  exhorts  all  his  disciples  to  learn  from  him.  I  will  not 
suspect,  that  any  one  of  you  will  turn  out  to  be  an  immodest  per- 
son, a  glutton,  or  drunkard,  or  in  any  shape,  impious  and  profane  ; 
but  I  earnestly  exhort  and  beseech  you,  my  dear  young  men,  to 
make  it,  above  all  other  things,  your  principal  study,  to  have  your 
hearts  purged  from  all  impure  and  ignoble  love  of  the  world  and 
the  flesh,  that,  in  this  earth  you  may  live  to  God  only ;  and  then, 
to  be  sure,  when  you  remove  out  of  it,  you  will  live  with  Him  for 
ever  in  heaven. 

May  the  honorary  title  you  have  this  day  received  be  happy  and 

auspicious !     But  I  earnestly  pray  the  Father  of  Lights,  that  he 

would  deign  to  bestow  upon  you  a  title  more  solid  and  exalted 

than  it  is  in  the  power  of  man  to  give,  that  you  may  be  called  the 

*46 


546  LEIGHTON'S  SELECT  WORKS. 

sons  of  God,  and  that  your  conversation   may  be  suitable  to  so 
great  a  name,  and  so  glorious  a  Father. 

Exhortation  5th. 

The  complaint  with  regard  to  the  variety  of  all  perishing  and 
transitory  enjoyments,  which  has  been  long  general  among  man- 
kind, is  indeed  just  and  well-founded  ;  but  it  is  no  less  true,  that 
the  vanity  which  resides  in  the  heart  of  man  himself,  exceeds  every 
thing  of  that  kind  we  observe  in  the  other  parts  of  the  visible  cre- 
ation ;  for,  amongst  all  the  creatures  that  we  see  around  us,  we 
can  find  nothing  so  fleeting  and  inconstant;  it  flutters  hither  and 
thither,  and  forsaking  that  only  perfect  good  which  is  truly  suited 
to  its  nature  and  circumstances,  grasps  at  phantoms  and  shadows 
of  happiness,  which  it  pursues  with  a  folly  more  than  childish. 

Man  wanders  about  on  this  earth  ;  he  hopes,  he  wishes,  he  seeks, 
he  gropes  and  feels  about  him  ;  he  desires,  he  is  hot,  he  is  cold,  he 
is  blind,  and  complains  that  evil  abounds  every  where ;  yet,  he  is 
himself  the  cause  of  those  evils  which  rage  in  the  world,  but  most 
of  all  in  his  own  breast;  and  therefore,  being  tossed  between  the 
waves  thereof,  that  roll  continually  within  and  without  him,  he 
leads  a  restless  and  disordered  life,  until  he  be  at  last  swallowed 
up  in  the  unavoidable  gulf  of  death.  Jt  is,  moreover,  the  shame 
and  folly  of  the  human  race,  that  the  greatest  part  of  them  do  not 
resolve  upon  any  fixed  and  settled  method  of  life,  but,  like  the 
brute  creatures,  live  and  die  without  design,  and  without  propos- 
ing any  reasonable  end.  For  how  few  are  there,  who  seriously 
and  frequently  consider  with  themselves,  whence  they  come, 
whither  they  are  going,  and  what  is  the  purpose  of  their  life  :  who 
are  daily  reviewing  the  state  of  their  own  minds,  and  often  de- 
scend into  themselves,  that  they  may  as  frequently  ascend,  by 
their  thoughts  and  meditations,  to  their  exalted  Father,  and  their 
heavenly  country ;  who  take  their  station  upon  temporal  things, 
and  view  those  that  are  eternal !  Yet,  these  are  the  only  men 
that  can  be  truly  said  to  live,  and  they  alone  can  be  accounted 
wise. 

And  to  this  it  is,  my  dear  youths,  that  1  would  willingly  engage 
your  souls ;  nay,  I  heartily  wish  they  were  carried  thither  by  the 
fiery  chariots  of  celestial  wisdom.  Let  the  common  sort  of  man- 
kind admire  mean  things ;  let  them  place  their  hopes  on  riches, 
honors,  and  arts,  and  spend  their  lives  in  the  pursuit  of  them ;  but 
let  your  souls  be  inflamed  with  a  far  higher  ambition.  Yet,  I 
would  not  altogether  prohibit  you  these  pursuits :  I  only  desire 
you  to  be  moderate  in  them.  These  enjoyments  are  neither  great 
in  themselves,  nor  permanent ;  but  it  is  surprising,  how  much  van- 
ity is  inflated  by  them.  What  a  conceited,  vain  nothing  is  the 
creature  we  call  man  !  For,  because  few  are  capable  to  discern 


EXHORTATIONS  TO  STUDENTS.  547 

true  blessings,  which  are  solid  and  intrinsically  beautiful,  there- 
fore the  superficial  ones,  and  such  as  are  of  no  value  at  all,  are 
catched  at ;  and  those  who  in  any  measure  attain  to  the  posses- 
sion of  them,  are  puffed  up  and  elated  thereby. 

If  we  consider  things  as  they  are,  it  is  an  evidence  of  a  very 
wrong  turn  of  mind,  to  boast  of  titles  and  fame ;  as  they  are  no 
part  of  ourselves,  nor  can  we  depend  upon  them.  But  he  that  is 
elevated  with  a  fond  conceit  of  his  own  knowledge,  is  a  stranger 
to  the  nature  of  things,  and  particularly  to  himself;  since  he 
knows  not  that  the  highest  pitch  of  human  knowledge  ought,  in 
reality,  rather  to  be  called  ignorance.  How  small  and  inconside- 
rable is  the  extent  of  knowledge !  Even  the  most  contemptible 
things  iii  nature,  are  sufficient  to  expose  the  greatness  of  our  ig- 
norance. And  with  respect  to  Divine  things,  who  dares  to  deny, 
that  the  knowledge  mankind  has  of  them  is  next  to  nothing?  Be- 
cause the  weak  eyes  of  our  understanding,  confined,  as  they  are, 
within  such  narrow  houses  of  clay,  cannot  bear  the  piercing  light 
of  Divine  things;  therefore,  the  Fountain  of  all  wisdom  hath 
thought  proper  to  communicate  such  imperfect  discoveries  of 
Himself,  as  are  barely  sufficient  to  direct  our  steps  to  the  superior 
regions  of  perfect  light.  And  whoever  believes  this  truth,  will, 
doubtless,  make  it  his  chief  care  and  principal  study,  constantly 
to  follow  this  lamp  of  Divine  light  that  shines  in  darkness,  and  not 
to  deviate  from  it  either  to  the  right  hand  or  the  left.  It  is,  in- 
deed, my  opinion,  that  no  man  of  ingenuity  ought  to  despise  the 
study  of  philosophy,  or  the  knowledge  of  languages,  or  grammar 
itself:  though  to  be  sure  a  more  expeditious  and  successful  meth- 
od of  teaching  them  were  much  to  be  wished.  But  what  I  would 
recommend  with  the  greatest  earnestness,  and  persuade  you  to,  if 
possible,  is,  that  you  would  inseparably  unite  with  such  measures 
of  learning  and  improvement  of  your  minds  as  you  can  attain,  pu- 
rity of  religion,  Divine  love,  moderation  of  soul,  and  an  agreeable, 
inoffensive  behavior.  For  you  are  not  ignorant  what  a  low  and 
empty  figure  the  highest  attainments  in  human  sciences  must 
make,  if  they  be  compared  with  the  dignity  and  duration  of  the 
soul  of  man  :  for,  however  considerable  they  may  be  in  themselves, 
yet,  with  regard  to  their  use,  and  their  whole  design,  they  are 
confined  within  the  short  space  of  this  perishing  life.  But  the 
soul,  which  reasons,  which  is  employed  in  learning  and  teaching, 
in  a  few  days  will  for  ever  bid  farewell  to  all  these  things,  and  re- 
move to  another  country.  O,  how  inconsiderable  are  all  arts  and 
sciences,  all  eloquence  and  philosophy,  when  compared  with  a 
cautious  concern  that  our  last  exit  out  of  this  world  may  be  happy 
and  auspicious,  and  that  we  may  depart  out  of  this  life  candidates 
for  immortality,  at  which  we  can  never  arrive  but  by  the  beautiful 
way  of  holiness. 


548  LEIGHTON'S  SELECT  WORKS. 

Let  us  pray. 

Infinite  and  Eternal  God  !  who  inhabitest  thick  darkness  and 
light  inaccessible,  whom  no  mortal  hath  seen,  or  can  see ;  yet  all 
Thy  works  evidently  declare  and  proclaim  Thy  wisdom,  Thy 
power,  and  thy  infinite  goodness  :  And,  when  we  contemplate 
these  Thy  perfections,  what  is  it  our  souls  can  desire,  but  that 
they  may  love  Thee,  worship  Thee,  serve  Thee,  for  ever  proclaim 
Thy  praise,  and  celebrate  Thy  exalted  name,  which  is  above  all 
praises,  and  all  admiration?  Thy  throne  is  constantly  surround- 
ed with  thousands  and  ten  thousands  of  glorified  spirits,  who  con- 
tinually adore  Thee,  and  cry  out  without  ceasing,  Holy,  holy, 
holy,  Lord  God  Almighty,  who  was,  who  is,  and  who  is  to  come. 
Let  others  seek  what  they  will,  and  find  and  embrace  what  they 
can ;  may  we  have  always  this  one  fixed  and  settled  purpose,  that 
it  is  good  for  us  to  draw  near  to  God.  Let  the  seas  roar,  the  earth 
be  shaken,  and  all  things  go  to  ruin  and  confusion  ;  yet,  the  soul 
that  adheres  to  God,  will  remain  safe  and  quiet,  and  shall  not  be 
moved  for  ever.  O  blessed  soul,  that  has  Thee  for  its  rest,  and 
all  its  salvation  !  It  shall  be  like  a  tree  planted  by  the  rivers  of 
water ;  it  shall  not  fear  when  heat  cometh,  nor  shall  it  be  uneasy 
in  the  year  of  drought.  It  is  our  earnest  petition  and  prayer,  O 
Father,  that  Thy  hands  may  loosen  all  our  chains,  and  effectually 
deliver  our  souls  from  all  the  snares  and  allurements  of  the  world 
and  the  flesh  ;  and  that,  by  that  same  bountiful  and  most  powerful 
hand  of  Thine,  they  may  be  for  ever  united  to  Thee  through  Thy 
only  begotten  Son,  who  is  our  union  and  our  peace.  Be  favora- 
bly present,  most  gracious  God,  with  this  assembly  of  ours,  that 
whatever  we  undertake,  in  obedience  to  Thy  will,  may  be  carried 
to  perfection  by  the  aid  of  Thy  grace,  and  tend  to  the  glory  of 
Thy  name,  through  Jesus  Christ  our  Lord.  Amen. 

Exhortation  7th. 

These  academical  exercises  of  ours  are,  to  be  sure,  no  great 
matter,  nor  do  we  make  any  high  account  of  them ;  yet,  after  all, 
we  set  no  higher,  perhaps  even  a  less  value  upon  the  bustling 
affairs  of  mankind,  which  make  a  much  greater  noise,  and  the 
farces  that  are  acted  upon  the  more  exalted  theatres  of  the  world  : 
which,  to  speak  my  sentiments  in  a  few  words,  are  for  the  most 
part  outwardly  more  pompous  than  these  of  ours,  but  inwardly 
equally  vain,  and  more  insignificant  than  the  busy  amusements  of 
"  children  playing  on  the  sands,  and  eagerly  building  little  houses, 
which,  with  giddy  levity,  they  instantly  pull  down  again."  Or,  if 
you  chose  to  be  more  severe  upon  the  fruitless  labors  of  mankind, 
and  their  busy  and  irregular  motions  backward  and  forward,  and 
from  one  place  to  another,  you  may,  with  a  great  man,  who  knew 


EXHORTATIONS  TO  STUDENTS.  549 


all  these  things  by  experience,  compare  them  to  the  fluttering  of 
frightened  flies,  the,  toilsome  hurry  of  the  ants,  and  the  motions  of 
puppets.  But  he  that,  amidst  all  the  confusions  and  commotions 
which  happen  in  human  affairs  here  below,  has  recourse  to  Divine 
contemplation  and  the  hopes  of  eternity,  as  the  lofty  impregnable 
tower  of  true  wisdom,  "  is  the  only  person  thai  enjoys  uninter-  I 
rupted  ease  and  tranquillity,  like  the  heavenly  bodies,  which  con- 
stantly move  on  in  their  orbits,  and  are  never,  by  any  violence, 
diverted  from  their  course."* 

And  indeed,  what  wonder  is  it,  that  he  can  easily  view  all  the 
dreadful  appearances  of  this  wretched  life  with  a  resolute  and 
steady  countenance,  who,  by  frequent  interviews  and  daily  con- 
versation with  death  itself,  which  we  call  the  king  of  terrors,  has 
rendered  it  familiar  to  him,  and  thereby  not  only  divested  it  of  its 
terrors,  but  also  placed  it  in  a  beautiful,  pleasant,  and  quite  amia- 
ble light.  By  this  means,  he  dies  daily  ;  and  doubtless,  before  he 
suffers  a  natural  death,  he  dies  in  a  more  exalted  sense  of  the 
word,  by  withdrawing,  as  far  as  is  possible,  his  mind  from  the  en- 
cumbrance of  earthly  things,  and  even  while  it  lodges  in  the  body, 
weaning  it  from  all  the  worldly  objects  that  are  placed  about  him. 
And,  in  this  very  sense,  philosophy  of  old  was  most  properly  call- 
ed the  meditation  of  death,  which  the  Roman  orator  has,  in  my 
opinion,  explained  with  great  propriety,  and  the  precision  of  a  phi- 
losopher. "  What  is  it  we  do,"  says  he,  "  when  we  withdraw  the 
mind  from  pleasure,  that  is,  the  body,  from  our  means  and  sub- 
stance that  is  the  servant  of  the  body,  that  provides  for  its  wants 
from  the  commonwealth,  and  every  kind  of  business :  what  is  it 
we  then  do,  I  say,  but  recall  it  to  itself,  and  oblige  it  to  stay  at 
home  ?  Now  to  withdraw  the  mind  from  the  body,  is  nothing  else 
but  to  learn  to  die."  Let  us,  therefore,  reason  thus,  if  you  will 
take  my  advice,  and  separate  ourselves  from  our  bodies ;  that  is, 
let  us  accustom  ourselves  to  die  :  this,  even  while  we  sojourn  on 
this  earth,  will  be  to  the  soul  a  life  like  to  that  which  it  will  enjoy 
in  heaven ;  and,  being  delivered  from  these  fetters,  we  shall  move 
at  a  better  rate,  the  course  of  our  souls  will  be  less  retarded  in  our 
journey  to  that  happy  place,  at  which  when  we  arrive,  we  can 
then,  and  then  only,  be  truly  said  to  live.  For  this  life  is  but  a 
kind  of  death,  the  miseries  whereof  I  could  paint,  if  it  were  sea- 
sonable ;  but,  to  be  sure,  it  was  most  justly  called  a  life  of  the 
greatest  misery  by  Dionysius  the  Areopagite,  or  whoever  was  the 
author  of  that  book  which  goes  under  his  name. 

And  indeed,  young  gentlemen,  I  am  of  opinion,  that  such  a 
view  and  meditation  of  death,  will  not  be  unsuitable,  or  improper, 
even  for  you,  though  you  are  in  the-prime  of  life,  and  your  minds 
in  their  full  vigor :  nay,  I  would  gladly  hope,  you  yourselves  will 

*  Luc.  lib.  ij, 


550  LEIGHTON'S  SELECT  WORKS. 

not  imagine  it  would,  nor  be  at  all  offended  at  me,  as  if,  by  men- 
tioning that  inauspicious  word  unseasonably,  1  disturbed  your  pre- 
sent joy,  drew  a  kind  of  black  cloud  over  this  bright  day  of  festiv- 
ity, or  seem  to  ruix  among  your  laurels,  a  branch  of  the  hated 
cypress.  For  a  wise  man  would  not  willingly  owe  his  joy  to  mad- 
ness, nor  think  it  a  pleasure,  foolishly  to  forget  the  situation  of  his 
affairs. 

The  wise  man  alone  feels  true  joy  :  and  real  wisdom  is  the  at- 
tainment of  a  Christian  only,  who  bears  with  life,  but  hopes  for 
death,  and  passes  through  all  the  storms  and  tempests  of  the  for- 
mer with  an  undauntedness  of  mind,  but  with  the  most  fervent 
wishes,  looks  for  the  latter  as  the  secure  port  and  the  fair  havens 
in  the  highest  sense  of  the  expression  ;  whose  mind  is  humble,  and, 
at  the  same  time,  exalted,  neither  depending  upon  foreign,  that  is, 
external  advantages,  nor  puffed  up  with  his  own  ;  and  neither 
elevated  nor  depressed  by  any  turns  or  vicissitude  of  fortune. 

He  is  the  wise  man,  who  relishes  things  as  they  really  are  ;  who 
is  not,  with  the  common  sort  of  mankind,  that  are  always  children^ 
terrified  by  bug-bears,  nor  pleased  with  painted  rattles  :  who  has 
a  greatness  of  soul,  vastly  superior  to  all  fading  and  perishing 
things;  who  judges  of  his  improvements  by  his  life,  and  thinks 
he  knows  every  thing  he  does  not  covet,  and  every  thing  he  does 
not  fear.  The  only  thing  he  desires,  is  the  favor  and  countenance 
of  the  Supreme  King;  the  only  thing  he  fears,  is  His  displeasure. 
And,  without  doubt,  a  mind  of  this  cast  must,  of  necessity,  be  the 
habitation  of  constant  serenity,  exalted  joy,  and  gladness  springing 
from  on  high.  And  this  is  the  man,  that  is  truly  possessed  of  that 
tranquillity  and  happy  disposition  of  rnind,  which  the  Philosophers 
boast  of,  the  Divines  recommend,  but  few  attain.  And  though  he 
will  neither  willingly  suffer  himself  to  be  called  a  philosopher,  nor 
a  philologist,  yet  he  is,  in  reality,  well  versed  in  the  things  of  God, 
and,  by  a  kind  of  Divine  influence  and  instruction,  has  attained  to 
the  light  of  pure  and  peaceable  truth  :  where  he  passes  his  days 
in  the  greatest  quietness  and  serenity,  far  above  the  cloudy  and 
stormy  regions  of  controversy  and  disputation. 

If  any  one  of  you  has  been  thus  instructed,  he  has  certainly  at- 
tained the  highest  of  all  arts,  and  has  entered  upon  the  most  glori- 
ous liberty,  even  before  he  hath  received  any  University  degree. 
But  the  rest,  though  they  are  presently  to  have  the  title  of  Master 
of  Arts,  still  continue  ?  silly,  servile  set  of  men,  under  a  heavy 
yoke  of  bondage,  whereby  even  their  minds  will  be  cramped  with 
oppressive  laws,  far  more  intolerable  than  any  discipline  however 
severe.  None  of  you,  I  imagine,  is  so  excessively  blinded  with 
self-conceit,  so  ignorant  of  the  nature  of  things,  and  unacquainted 
with  himself,  as  to  dream  that  he  is  already  a  philosopher,  or  be 
puffed  up  with  an  extravagant  opinion  of  his  own  knowledge,  be- 
cause he  has  gone  through  the  ordinary  exercises  at  the  Universi- 


EXHORTATIONS  TO  STUDENTS.  551 

ty ;  though,  to  speak  the  truth,  the  philosophy  which  prevails  in 
the  schools,  is  of  a  vain,  airy  nature,  and  more  apt  to  inspire  the 
mind  with  pride,  than  to  improve  it.  As  it  is  my  earnest  prayer, 
so  it  is  also  the  object  of  my  hope,  that  you  will  retire  from  this 
Seminary,  with  your  minds  excited  to  a  keen  and  wholesome  thirst 
after  true  erudition,  rather  than  blown  up  with  the  wild-fire  of 
science,  falsely  so  called  ;  and  what,  above  all  other  attainments, 
is  of  greatest  consequence,  that  you  will  leave  us,  deeply  affected 
with  the  most  ardent  love  of  heavenly  wisdom.  Whatever  may 
be  your  fate  with  respect  to  other  things,  it  is  my  earnest  request, 
that  it  be  your  highest  ambition,  and  your  principal  study,  to  be 
true  Christians;  that  is,  to  be  humble,  meek,  pure,  holy,  and  fol- 
lowers of  your  most  auspicious  Captain,  the  Lamb,  wherever  he 
goeth.  For  he  that  followeth  him,  shall  not  walk  in  darkness, 
but  be  conducted,  through  the  morning  light  of  Divine  grace,  to 
the  meridian  and  never-ending  brightness  of  glory. 

Exhortation  8th. 

Amidst  these  amusements,  we  are  unhappily  losing  a  day.  Yet, 
some  part  of  the  weight  of  this  complaint  is  removed  when  we 
consider,  that,  while  the  greatest  part  of  mankind  are  bustling  in 
crowds  and  places  of  traffic,  or,  as  they  would  have  us  believe,  in 
affairs  of  great  importance,  we  are  trifling  our  time  more  innocently 
than  they.  But  what  should  hinder  us  from  closing  this  last  scene 
in  a  serious  manner,  that  is,  from  turning  our  eyes  to  more  Divine 
objects,  whereby,  though  we  are  fatigued  with  other  matters,  we 
may  terminate  the  work  of  this  day,  and  the  day  itself,  agreeably ; 
as  the  beams  of  the  sun  use  to  give  more  than  ordinary  delight, 
when  he  is  near  his  setting  1 

You  are  now  initiated  into  the  philosophy,  such  as  it  is,  that 
prevails  in  the  schools,  and,  I  imagine,  intend,  with  all  possible 
despatch,  to  apply  to  higher  studies.  But  O !  how  pitiful  and 
scanty  are  all  those  things  which  beset  us  before,  behind,  arid  on 
every  side !  The  bustling  we  observe,  is  nothing  but  the  hurry- 
ing of  ants  eagerly  engaged  in  their  little  labors.  The  mind  must 
surely  have  degenerated,  and  forgotten  its  original  as  effectually 
as  if  it  had  drank  of  the  river  Lethe,  if,  extricating  itself  out  of  all 
these  mean  concerns  and  designs,  as  so  many  snares  laid  for  it, 
and  rising  above  the  whole  of  this  visible  world,  it  does  not  return 
to  its  Father's  bosom,  where  it  may  contemplate  His  eternal  beau- 
ty, where  contemplation  will  inflame  love,  and  love  be  crowned 
with  the  possession  of  the  beloved  object.  But,  in  the  contem- 
plation of  this  glorious  object,  how  great  caution  and  moderation 
of  mind  is  necessary,  that,  by  prying  presumptuously  into  His 
secret  councils  or  His  nature,  and  rashly  breaking  into  the  sanctu- 
ary of  light,  we  be  not  quite  involved  in  darkness !  And,  with 


552  LEIGHTON'S  SELECT  WORKS. 

regard  to  what  the  infinite,  independent,  and  necessarily  existent 
Being  has  thought  proper  to  communicate  to  us  concerning  Him- 
self, and  we  are  concerned  to  know,  even  that  is  by  no  means  to 
be  obscured  with  curious  impertinent  questions,  nor  perplexed  with 
the  arrogance  of  disputation ;  because,  by  such  means,  instead  of 
enlarging  our  knowledge,  we  are  in  the  fair  way  to  know  nothing 
at  all ;  but  readily  to  be  received  by  humble  faith,  and  entertained 
with  meek  and  pious  affections.  And  if,  in  these  notices  of  Him 
that  are  communicated  to  us,  we  meet  with  any  thing  obscure  and 
hard  to  be  understood,  such  difficulties  would  be  happily  got  over, 
not  by  perplexed  controversies,  but  by  constant  and  fervent  prayer. 
"  He  will  come  to  understand,"  says  admirably  well  the  famous 
Bishop  of  Hippo,  [Augustine]  "  who  knocks  by  prayer ;  not  he 
who,  by  quarrelling,  makes  a  noise  at  the  gate  of  truth."  But 
what  can  we,  who  are  mortal  creatures,  understand  with  regard  to 
the  inexpressible  Being  we  now  speak  of,  especially  while  we  so- 
journ in  these  dark  prisons  of  clay,  but  only  this,  that  we  can  by 
no  means  comprehend  Him?  For  though,  in  thinking  of  Him, 
we  remove  from  our  idea  all  sort  of  imperfection,  and  collect  to- 
gether every  perceivable  perfection,  and  adorn  the  whole  with  the 
highest  titles,  we  must,  after  all,  acknowledge,  that  we  have  said 
nothing,  and  that  our  conceptions  are  nothing  to  the  purpose.  Let 
us,  therefore,  in  general  acknowledge  Him  to  be  the  Immoveable 
Being  that  moveth  every  thing,  the  Immutable  God  that  changeth 
all  things  at  His  pleasure,  the  Infinite  and  Eternal  Fountain  of 
all  good  and  of  all  existence,  and  the  Lord  and  sole  Ruler  of  the 
world. 

If  you  then,  my  dear  youths,  aspire  to  genuine  Christianity,  that 
is,  the  knowledge  of  God  and  Divine  things,  I  would  have  you 
consider  that  the  mind  must  first  be  recalled  and  engaged  to  turn 
in  upon  itself,  before  it  can  be  raised  up  towards  God  :  according 
to  that  expression  of  St.  Bernard,  "  May  I  return  from  external 
things,  to  those  that  are  within  myself,  and  from  these  again  rise 
to  those  that  are  of  a  more  exalted  nature."  But  the  greatest  part 
of  men  live  abroad,  and  are  truly  strangers  at  home :  you  may 
sooner  find  them  any  where  than  with  themselves.  Now,  is  this 
not  real  madness,  and  the  highest  degree  of  insensibility  ?  Yet 
after  all,  they  seem  to  have  some  reason  in  their  madness,  when 
they  thus  stray  away  from  themselves,  since  they  can  see  nothing 
within  them,  that  by  its  promising  aspect  can  give  them  pleasure 
or  delight.  Every  thing  there  is  ugly,  frightful,  and  fall  of  nasti- 
ness,  which  they  would  rather  be  ignorant  of,  than  be  at  the  pains 
to  purge  away ;  and  therefore  prefer  a  slothful  forgetfulness  of 
their  misery,  to  the  trouble  and  labor  of  regaining  happiness.  But 
how  preposterous  is  the  most  diligent  study,  and  the  highest  know- 
ledge, when  we  neglect  that  of  ourselves!  The  Roman  philoso- 
pher, ridiculing  the  grammarians  of  his  time,  observes,  "  that  they 


EXHORTATIONS  TO  STUDENTS.  553 

inquired  narrowly  into  the  misfortunes  of  Ulysses,  but  were  quite 
ignorant  of  their  own."  The  sentiments  of  a  wise  and  pious  man 
are  quite  different,  and  I  wish  you  may  adopt  them.  It  is  his 
principal  care  to  be  thoroughly  acquainted  with  himself;  he  watch- 
es over  his  own  ways,  he  improves  and  cultivates  his  heart  as  a 
garden  consecrated  to  the  King  of  kings,  who  takes  particular  de- 
light in  it ;  he  carefully  nurses  the  heavenly  plants  and  flowers, 
and  roots  up  all  the  wild  and  noxious  weeds,  that  he  may  be  able 
to  say  with  the  greater  confidence,  Let  my  beloved  come  into  his 
own  garden,  and  be  pleased  to  eat  of  his  fruits.  And  when,  upon 
this  invitation,  the  great  King,  in  the  fulness  of  His  goodness,  de- 
scends into  the  mind,  the  soul  may  then  easily  ascend  with  Him, 
as  it  were,  in  a  chariot  of  fire,  and  look  down  upon  the  earth,  and 
all  earthly  things,  with  contempt  and  disdain.  "  Then,  rising 
above  the  rainy  regions,  it  sees  the  storms  falling  beneath  its  feet, 
and  tramples  upon  the  hidden  thunder." 

Let  us  pray. 

Whatever  satisfaction  we  look  for  without  Thee,  O  Heavenly 
Father,  is  mere  delusion  and  vanity.  Yet,  though  we  have  so  often 
experienced  this,  we  have  not,  to  this  day,  learned  to  renounce 
this  vain  and  fruitless  labor,  that  we  may  depend  upon  Thee,  who 
alone  canst  give  full  and  complete  satisfaction  to  the  souls  of  men. 
We  pray,  therefore,  that,  by  Thy  Almighty  hand,  Thou  wouldst 
so  effectually  join  and  unite  our  hearts  to  Thee,  that  they  may 
never  b«  separated  any  more.  How  unhappy  are  they  who  for- 
sake Thee,  and  whose  hearts  depart  from  Thy  ways  !  They  shall 
be  like  shrubs  in  the  desert ;  they  shall  not  see  when  good  cometh, 
but  dwell  in  a  parched  and  barren  land.  Blessed,  on  the  contra- 
ry, is  he  who  hath  placed  his  confidence  in  Thee :  he  shall  be 
like  a  tree  planted  by  the  rivers  of  water ;  he  shall  not  be  afraid 
when  heat  cometh,  nor  be  uneasy  in  the  time  of  drought.  Take 
from  us,  O  Lord,  whatever  earthly  enjoyments  Thou  shalt  think 
proper ;  there  is  one  thing  will  abundantly  make  up  all  our  losses ; 
let  Christ  dwell  in  our  hearts  by  faith,  and  the  rays  of  thy  favor 
continually  refresh  us  in  the  face  of  this  Thine  anointed ;  in  this 
event,  we  have  nothing  to  ask,  but  with  grateful  min^s  shall  for 
ever  celebrate  Thy  bounty,  and  all  our  bones  shall  say,  Who  is 
like  unto  Thee,  O  Lord,  who  is  like  unto  Thee  ? 

Let  Thy  Church  be  glad  in  Thee,  and  all  in  this  Nation,  and 
every  where  throughout  the  world,  who  regard  and  love  Thy  name, 
By  the  power  and  efficacy  of  the  gospel,  may  their  number  be 
daily  augmented,  and  let  the  gifts  of  Thy  grace  be  also  increased 
in  them  all.  Bless  this  University ;  let  it  be  like  a  garden  watered 
by  Thy  heavenly  hand,  that  Thy  tender  shoots  may  grow,  and  in 
due  time  produce  abundant  fruits,  to  the  eternal  honor  of  Thy 
most  glorious  name,  through  our  Lord  Jesus  Christ.  Amen. 
47 


554  LEIGHTON'S  SELECT  WORKS. 


VALEDICTORY  ORATION. 


Though  this,  I  imagine,  is  the  last  address  I  shall  ever  have 
occasion  to  make  to  you,  I  will  not  detain  you  long  from  your 
studies,  nor  encroach  on  the  time  allowed  you  for  recreation. 
This  is,  to  be  sure,  the  first  time  that  some  of  you  have  heard  me  ; 
but  I  have  a  great  many  others  to  bear  witness  of  the  constant  de- 
sign of  all  my  dissertations  in  this  place.  They  will  testify,  that 
the  intention  of  all  my  discourses  was,  that  the  form  of  sound 
words,  that  is,  the  Christian  doctrine,  and  consequently  the  fear 
and  love  of  God,  might  not  only  be  impressed,  but  also  engraven 
upon  your  hearts  in  lasting  and  indelible  characters ;  and  that  you 
might  not  only  admit  as  a  truth,  but  also  pay  the  highest  regard  to 
this  indisputable  maxim,  "  That  piety  and  religion  is  the  only  real 
good  among  men."  Moreover,  that  your  minds  might  be  the  less 
encumbered  in  their  application  to  this  grand  study  of  religion, 
and  the  more  expeditious  in  their  progress  therein,  I  constantly 
endeavored,  with  all  possible  warmth,  to  divert  you  from  those 
barren  and  thorny  questions  and  disputes  that  have  infected  the 
whole  of  theology ;  and  this  at  a  time  when  the  greatest  part  of 
divines  and  professors,  and  those  of  no  small  reputation,  engaging 
furiously  in  such  controversies,  have  split  into  parties,  and  unhap- 
pily divided  the  whole  world.  It  was  my  constant  practice  to  es- 
tablish those  great  and  uncontroverted  articles  of  our  holy  religion, 
which  are  but  few  and  clear  ;  some  part  whereof  are  confirmed  by 
the  common  consent  of  nations,  and  of  all  the  human  race ;  and 
all  the  rest,  by  the  unanimous  voice  of  the  whole  Christian  world. 
Of  the  first  sort  are  those  we  have  often  advanced  in  treating  of 
the  being  and  perfections  of  the  One  Supreme  and  Eternal  prin- 
ciple, and  the  production  of  all  things  by  Him ;  the  continual 
preservation  and  government  of  the  world  by  His  providence ;  the 
law  of  God  given  to  mankind,  and  the  rewards  and  punishments 
annexed  to  it.  The  other  class  of  the  grand  articles  of  religion, 
are  indeed  peculiar  to  Christian  Philosophy,  but  believed  in  com- 
mon by  all  the  professors  of  that  religion.  These  are  the  great 
foundations  of  our  faith,  and  of  all  our  hope  and  joy,  with  regard 
to  the  incarnation  of  the  Son  of  God,  his  death  and  resurrection 
for  the  destruction  of  sin,  and  consequently  of  death ;  his  ascen- 
sion into  the  highest  heavens  with  that  same  flesh  of  ours  in  which 
he  died,  and  his  exaltation  there  above  all  ranks  of  angels,  domin- 
ions, and  thrones,  &-c. ;  whence  we  expect  he  will  return  in  great 
glory  in  that  day,  when  he  will  be  glorious  in  all  his  saints,  and 
admired  in  those  that  believe.  As  many,  therefore,  as  desire  to 


VALEDICTORY    ORATION.  555 

receive  him  in  this  last  manifestation,  with  joy  and  exultation, 
must  of  necessity  be  holy,  and,  in  conformity  to  their  most  perfect 
•.nd  glorious  Head,  sober,  pious,  upright,  and  live  in  full  contempt 
>f  this  perishing  transitory  world,  their  own  mortal  flesh,  and  the 
sordid  pleasures  of  both :  in  a  word  all  the  enjoyments  which  the 
mean  and  servile  admire,  they  must  trample  under  foot  and  des- 
pise. For,  whoever  will  strive  for  this  victory,  and  strive  so  as  at 
last  to  obtain  it,  the  Lord  will  own  for  his  servant,  and  the  great 
Master  will  acknowledge  him  for  his  disciple.  He  will  attain  a 
likeness  to  God  in  this  earth,  and,  after  a  short  conflict,  will  tri- 
umph in  the  Divine  presence  for  ever.  These  are  the  doctrines 
which  it  is  our  interest  to  know,  and  in  the  observation  of  which 
our  happiness  will  be  secured.  To  these  you  will  turn  your 
thoughts,  young  gentlemen,  if  you  are  wise ;  nay,  to  these  you 
ought  to  give  due  attention,  that  you  may  be  wise.  Those  phan- 
toms we  catch  at,  fly  away ;  this  shadow  of  a  life  we  now  live,  is 
likewise  on  the  wing.  Those  things  that  are  without  the  verge  of 
sense,  and  above  its  reach,  are  the  only  solid  and  lasting  enjoy- 
ments. "  Why  are  ye  fond  of  these  earthly  things,"  says  St.  Ber- 
nard, "  which  are  neither  true  riches,  nor  are  they  yours?  If  they 
are  yours,"  continues  he,  "  take  them  with  you."  And  Lactantius 
admirably  well  observes,  that  "  Whoever  prefers  the  life  of  the 
soul,  must  of  necessity  despise  that  of  the  body;  nor  can  he  aspire 
to  the  highest  good,  unless  he  despise  advantages  of  an  inferior 
kind.  For  the  all-wise  God  did  not  choose  that  we  should  attain 
to  immortality  in  a  soft  indolent  way,  but  that  we  should  gain  that 
inexpressible  reward  of  eternal  life,  with  the  highest  difficulty  and 
severest  labor."  And  that  you  may  not  be  discouraged,  remember 
the  great  Redeemer  of  souls,  your  exalted  Captain,  hath  gone  be- 
fore you,  and  we  have  to  do  with  an  enemy  already  conquered. 
Let  us  only  follow  him  with  courage  and  activity,  and  we  have  no 
ground  to  doubt  of  victory.  And  indeed  it  is  a  victory  truly  worthy 
of  a  Christian,  to  subdue  the  barbarous  train  of  our  appetites,  and 
subject  them  to  the  empire  of  reason  and  religion  ;  while  on  the 
other  hand,  it  is  the  most  shameful  bondage,  to  have  the  more 
Divine  part  of  our  composition  meanly  subjected  to  an  ignoble, 
earthly  body.  Now,  this  victory  _can  only  be  secured  by  steadfast 
believing,  vigorous  opposition  to  our  spiritual  enemies,  unwearied 
watching,  and  incessant  prayer.  Let  prayer  be  not  only  the  key 
that  opens  the  day,  and  the  lock  that  shuts  out  the  night ;  but  let 
it  be  also,  from  morning  to  night,  our  staff  and  stay  in  all  our  la- 
bors, and  enable  us  to  go  cheerfully  up  into  the  mount  of  God. 
Prayer  brings  consolation  to  the  languishing  soul,  drives  away  the 
devil,  and  is  the  great  medium  whereby  all  grace  and  peace  is 
communicated  to  us.  With  regard  to  your  reading,  let  it  be  your 
particular  care  to  be  familiarly  acquainted  with  the  Sacred  Scrip- 
tures above  all  other  books  whatever;  for  from  thence  you  will 


556  LEIGHTON'S  SELECT  WORKS. 

truly  derive  light  for  your  direction,  and  sacred  provisions  for  your 
support  on  your  journey.  In  subordination  to  these,  you  may  also 
use  the  writings  of  pious  men  that  are  agreeable  to  them,  for  these 
also  you  may  improve  to  your  advantage ;  and  particularly  that 
little  Book  of  a  Kempis,  De  Imitations  Christi,  since  the  sum  and 
substance  of  religion  consists  in  imitating  the  Being,  that  is  the 
object  of  your  worship. 

May  our  dear  Redeemer  Jesus  impress  upon  your  minds  a  live- 
ly representation  of  his  own  meek  and  immaculate  heart,  that,  in 
that  great  and  last  day,  he  may,  by  this  mark,  know  you  to  be 
his ;  and,  together  with  all  the  rest  of  his  sealed  and  redeemed 
ones,  admit  you  into  the  mansions  of  eternal  bliss !  Amen. 


RULES  AND  INSTRUCTIONS  FOR  A  HOLY  LIFE. 


For  disposing  you  the  better  to  observe  these  rules,  and  profit 
by  them,  be  pleased  to  take  the  following  advices : — 

1.  Put  all  your  trust  in  the  special  and  singular  mercy  of  God, 
that  He  for  His  mercy's  sake,  and  of  His  only  goodness,  will  help 
and  bring  you  to  perfection.  Not  that  absolute  perfection  is  at- 
tainable here,  but  the  meaning  is,  to  high  degrees  of  that  spiritual 
and  divine  life,  which  is  always  growing  and  tending  towards  the 
absolute  perfection  above;  but  in  some  persons  comes  nearer  to 
that  and  riseth  higher,  even  here,  than  in  the  most.  If  you  with 
hearty  and  fervent  desires  do  continually  wish  and  long  for  it,  and 
with  most  humble  devotion  daily  pray  unto  God,  and  call  for  it, 
and  with  all  diligence  do  busily  labor  and  travail  to  come  to  it, 
undoubtedly  it  shall  be  given  you.  For  you  must  not  think  it 
sufficient  to  use  exercises,  as  though  they  had  such  virtues  in 
them,  that,  of  themselves  alone,  they  could  make  such  as  do  use 
them  perfect ;  for  neither  those  nor  any  other,  whatever  they  be, 
can  of  themselves  (by  their  use  only)  bring  unto  perfection.  But 
our  merciful  Lord  God,  of  His  own  goodness,  when  ytu  seek  with 
hearty  desires  and  fervent  sighings^  maketh  you  to  find  it.  When 
you  ask  daily  with  devout  prayer,  then  He  giveth  it  to  you  ;  and 
when  you  continually,  with  unwearied  labor  and  travail,  knock 
perseveringly,  then  he  doth  mercifully  open  unto  you.  And  be- 
cause those  exercises  do  teach  you  to  seek,  ask,  and  knock,  yea, 
they  are  none  other  than  very  devout  petitions,  seekings,  and 
spiritual  pulsations  for  the  merciful  help  of  God ;  therefore  they 
are  very  profitable  means  to  come  to  perfection  by  God's  grace. 


RULES  AND  INSTRUCTIONS    FOR  A  HOLY  LIFE.  557 

2.  Let  no  particular  exercise  hinder  your  public  and  standing 
duties  to  God  and  your  neighbors  :  but  for  these,  rather  intermit 
the  other  for  a  time,  and  then  return  to  it  as  soon  as  you  can. 

3.  If,  in  time  of  your  spiritual  exercise,  you  find  yourself  drawn 
to  any  better,  or  to  as  good  a  contemplation  as  that  is,  follow  the 
track  of  that  good  motion  so  long  as  it  shall  last. 

4.  Always  take  care  to  follow  such  exercises  of  devout  thoughts, 
withal  putting  in  practice  such  lessons  as  they  contain  and  excite 
to. 

5.  Though  at  first  ye  feel  no  sweetness  in  such  exercises,  yet 
be  not  discouraged,  nor  induced  to  leave  them,   but  continue  in 
them  faithfully,  whatsoever  pain  or  spiritual  trouble  ye  feel ;  for, 
doing  them  for  God  and  His  honor,  and  finding  none  other  present 
fruit,  yet  you  shall  have  an  excellent  reward  for  your  diligent  la- 
bor  and  your  pure  intentions.     And  let  not  your  falling  short  of 
these  models  and  rules,  nor  your  daily  manifold  imperfections  and 
faults,   dishearten  you ;  but  continue  steadfast  in  your  desires, 
purposes,  and  endeavors ;  and  ever  ask  the  best,  aim  at  the  best, 
and  hope  the  best,   being  sorry  that  you  can  do  no   better ;  and 
they  shall  be  a  most  acceptable  sacrifice  in  the  sight  of  God,  and 
in  due  time  you  shall  reap  if  you  faint  not.     And  of  all  such  in- 
structions let  your  rule  be,  to  follow  them   as  much  as  you  can ; 
but  not  too  scrupulously  thinking  your  labor  lost  if  you  do  not  ex- 
actly and  strictly  answer  them  in  every  thing.     Purpose  still  bet- 
ter, and  by  God's  grace  all  shall  be  well. 

SECTION    I. 

RULE  1.  Exercise  thyself  in  the  knowledge  and  deep  conside- 
ration of  our  Lord  God,  calling  humbly  to  mind  how  excellent  and 
incomprehensible  He  is;  and  this  knowledge  shalt  thou  rather 
endeavor  to  obtain  by  fervent  desire  and  devout  prayer,  than  by 
high  study  and  outward  labor.  It  is  the  singular  gift  of  God,  and 
certainly  very  precarious. 

2.  Pray,  then,  "  Most  gracious  Lord,  whom  to  know  is  the  very 
bliss  and  felicity  of  man's  soul,  and  yet  none  can  know  Thee,  un- 
less Thou  wilt  open  and  show  Thyself  unto  him ;  vouchsafe,  of 
Thy  infinite  mercy  now  and  ever,  to  enlighten  my  heart  and  mind 
to  know  Thee,  and  Thy  most  holy  and  perfect  will,  to  the  honor 
and  glory  of  Thy  name.     Amen." 

3.  Then  lift  up  thy  heart  to  consider  (not  with  too  great  vio- 
lence, but  soberly)  the  eternal  and  infinite  power  of  God,  who  has 
created  all  things  by  His  excellent  wisdom ;  His  unmeasurable 
goodness,  and  incomprehensible  love :  for  He  is  very  and  only 
God,  most  excellent,  most  high,  most  glorious,  the  everlasting  and 
unchangeable  goodness,  an  eternal  substance,  a  charity  infinite, 
so  excellent  and  ineffable  in  Himself,  that  all  dignity,  perfection, 

*47 


558  LEIGHTON'S  SELECT  WORKS. 

and  goodness,  that  is  possible  to  be  spoken  or  thought  of,  cannot 
sufficiently  express  the  smallest  part  thereof. 

4.  Consider  that  He  is  the  natural  place,  the  centre  and  rest  of 
thy  soul.     If  thou  then  think  of  the  most  blessed  Trinity,  muse 
not  too  much  thereon,  but  with  devout  and  obedient  faith,  meekly 
and  lowly  adore  and  worship. 

5.  Consider  Jesus  the  Redeemer  and  Husband  of  thy  soul,  and 
walk  with  him  as  becomes  a  chaste  spouse,  with  reverence  and 
lowly  shamefulness,  obedience,  and  submission. 

6.  Then  turn  to  the  deep,  profound  consideration  of  thyself, 
thine  own  nothingness,  and  thy  extreme  defilement  and  pollution, 
thy  natural  aversion  from  God,  and  that  thou  must,  by  conversion 
to  Him  again,  and  union  with  Him,  be  made  happy. 

7.  Consider  thyself  and  all  creatures  as  nothing,  in  comparison 
of  thy  Lord  ;  that  so  thou  mayest  not  only  be  content,  but  desirous 
to  be  unknown,  or  being  known,  to  be  contemned  and  despised 
of  all  men,  yet  without  thy  faults  or  deservings,  as  much  as  thou 
canst. 

8.  Pray  :  "  O  God  infuse  into  my  heart  Thy  heavenly  light  and 
blessed  charity,  that  I  may  know  and  love  Thee  above  all  things ; 
and  above  all  things  loath  arid  abhor  myself.  Grant  that  I  may  be 
so  ravished  in  the  wonder  and  love  of  Thee,  that  I  may  forget  my- 
self and  all  things  ;  feel  neither  prosperity  nor  adversity  ;  may  not 
fear  to  suffer  all  the  pains  of  this  world,  rather  than  to  be  parted 
and  pulled  away  from  Thee,  whose  perfections  infinitely  exceed 
all  thought  and  understanding.     O !  let  me  find  Thee  more  in- 
wardly and  verily  present  with  me,   than  I  am  with  myself;  and 
make  me  most  circumspect  how  1  do  use  myself  in  the  presence 
of  Thee,  my  holy  Lord. 

"  Cause  me  always  to  remember  how  everlasting  and  constant 
is  the  love  Thou  bearest  towards  me,  and  such  a  charity  and  con- 
tinual care,  as  though  thou  hadst  no  more  creatures  in  heaven  or 
earth  besides  me.  What  am  I  ?  A  vile  worm  and  filth." 

9.  Then  aspire  to  a  great  contrition  for  thy  sins,  and  hatred  of 
them,  an  abhorring  of  thyself  for  them  ;  then  crave  pardon  in  the 
blood  of  Jesus  Christ ;  and  then  offer  up  thyself,   soul  and   body, 
an  oblation  or  sacrifice;  in  and  through  him  ;  as  they  did  of  old, 
laying  wood  on  the  altar,  and  then  burning  up  all :  so  this  shall 
be  a  sacrifice  of  sweet  savor,  and  very  acceptable  to  God. 

10.  Offer  all  that  thou  hast,  to  be  nothing,  to  use  nothing  of  all 
that  thou  hast  about  thee  and  is  called  thine,  but  to  His  honor  and 
glory ;  and  resolve  through  His  grace  to  use  all  the  powers  of  thy 
soul,  and  every  member  of  thy  body,  to  His  service,  as  formerly 
thou  hast  done  to  sin. 

11.  Consider  the  passion  of  thy  Lord,  how  he  was  buffeted, 
scourged,  reviled,  stretched  with  nails  on  the  cross,  and  hung  on 


RULES    AND    INSTRUCTIONS    FOR    A   HOLY    LIFE.  559 

it  three  long  hours ;  suffered  all  the  contempt  and  shame,  and  all 
the  inconceivable  pain  of  it,  for  thy  sake. 

1%.  Then  turn  thy  heart  to  Him,  humbly  saying,  "  Lord  Jesus, 
whereas  I  daily  fall,  and  am  ready  to  sin,  vouchsafe  me  grace  as 
oft  as  I  shall,  to  rise  again ;  let  me  never  presume,  but  always 
most  meekly  and  humbly  acknowledge  my  wretchedness  and  frail- 
ty, and  repent,  with  a  firm  purpose  to  amend ;  and  let  me  not 
despair  because  of  my  great  frailty,  but  ever  trust  in  Thy  most 
loving  mercy  and  readiness  to  forgive." 

SECTION  II. 

1.  Thou  shalt  have  much  to  do  in  mortifying  of  thy  five  senses, 
which  must  be  all  shut  up  in  the  crucified  humility  of  Jesus  Christ, 
and  be  as  they  were  plainly  dead. 

2.  Thou  must  now  learn  to  have  a  continual  eye  inwardly  to 
thy  soul  and  spiritual  life,  as  thou  hast  used  heretofore  to  have  all 
thy  mind  and  regard  to  outward  pleasure  and  worldly  things. 

3.  Thou  must  submit  and  give  thyself  up  unto  the  discipline  of 
Jesus,  and  become  his  scholar,  resigning  and  compelling  thyself 
altogether  to  obey  him  in  all  things ;  so  that  thy  willing  and  nilling 
thou  utterly  and  perfectly  do  cast  away  from  thee,  and  do  nothing 
without  his  license  :  at  every  word  thou  wilt  speak,  at  every  mor- 
sel thou   wilt  eat,  at  every  stirring  or  moving  of  every  article  or 
member  of  thy  body,  thou  must  ask  leave  of  him  in  thy  heart,  and 
ask  thyself  whether,  having  so  done,  that  be  according  to  his  will 
and  holy  example,  and  with  sincere  intention  of  his  glory.  Hence, 

4.  Even  the  most  necessary  actions  of  thy  life,  though  lawful, 
yet  must  thus  be  offered  up  with  a  true  intention  unto  God,  in  the 
union  of  the  most  holy  works,  and  blessed  merits  of  Christ ;  say- 
ing, "  Lord  Jesus,  bind  up  in  the  merits  of  thy  blessed  senses,  all 
my  feeling  and  sensation,  and  all  my  wits  and  senses,  that  I  never 
hereafter  use  them  to  any  sensuality." 

5.  Thus  labor  to  come  to  this  union  and  knitting  up  of  thy 
senses,  in  God  and  thy  Lord  Jesus,  and  remain  so  fast  to  the  cross, 
that  thou  never  part  from  it,  and  still  behave  thy  body  and  all  thy 
senses  as  in  the  presence  of  thy  Lord  God,  and  commit  all  things 
to  the  most  trusty  providence  of  thy  loving  Lord,  who  will  then 
order  all  things  delectably  and  sweetly  for  thee.     Reckon   all 
things  besides  for  right  nought ;  and  thus  mayest  thou  come  unto 
wonderful  illuminations  and  spiritual  influence  from  the  Lord  thy 
God. 

6.  If,  for  his  love,  thou  canst  crucify,  renounce,  and  forsake 
perfectly  thyself  and  all  things,  thou  must  so  crucify  thyself  to  all 
things,  and  love  and  desire  God  only,   with  thy  care  and  whole 
heart,  that  in  this  most  steadfast  and  strong  knot  and  union  unto 
the  will  of  God,  if  He  would  create  hell  in  thee  here,  thou  might- 


560  LEIGHTON'S  SELECT  WORKS. 

est  be  ready  to  offer  thyself,  by  His  grace,  for  His  eternal  honor 
and  glory,  to  suffer  it,  and  that  purely  for  His  will  and  pleasure. 
7.  Thou  must  keep  thy  memory  clean  and  pure,  as  it  were  a 
wedlock  chamber,  from  all  strange  thoughts,  fancies,  and  imagi- 
nations ;  and  it  must  be  trimmed  and  adorned  with  holy  medita- 
tions and  virtues  of  Christ's  life  and  passion,  that  God  may  con- 
tinually and  ever  rest  therein. 


A    PRAYER. 


8.  "  Lord,  instead  of  knowing  Thee,  I  have  sought  to  know 
wickedness  and  sin  ;  and  whereas  my  will  and  desire  were  created 
to  love  Thee,  I  have  lost  that  love,  and  declined  to  the  creatures. 
While  my  memory  ought  to  be  filled  with  Thee,  I  have  painted  it 
with  the  imagery  of  innumerable  fancies,  not  only  of  all  creatures, 
but  of  all  sinful  wickedness.  Oh  !  blot  out  these  by  Thy  blood, 
and  imprint  Thy  own  blessed  image  in  my  soul,  blessed  Jesus,  by 
that  blood  that  issued  out  from  Thy  most  loving  heart,  when  Thou 
hangedst  on  the  cross.  So  knit  my  will  to  Thy  most  holy  will, 
that  I  may  have  no  other  will  but  Thine,  and  may  be  most  heartily 
and  fully  content  with  whatsoever  Thou  wouldst  do  to  me  in  this 
world  :  yea,  if  Thou  wilt,  so  that  I  hate  Thee  not,  nor  sin  against 
Thee,  but  retain  Thy  love,  make  me  suffer  the  greatest  pains." 

SECTION    III. 

RULE  1.  Exercise  thyself  to  the  perfect  abnegation  of  all  things 
which  may  let  or  impede  this  union.  Mortify  in  thee  every  thing 
that  is  not  of  God,  nor  for  God,  or  which  He  willeth  and  loveth  not. 
Resigning  and  yielding  up  to  the  high  pleasure  of  God,  all  love 
and  affection  for  transitory  things,  desire  neither  to  have  nor  hold 
them,  nor  bestow  nor  give  them,  but  only  for  the  pure^love  and 
honor  of  God.  Put  away  superfluous  and  unnecessary  things,  and 
affect  not  even  things  necessary. 

2.  Mortify  all  affection  to,  and  seeking  of,  thyself,  which  is  so 
natural  to  men  in  all  the  good  they  desire,  arid  in  all  the  good  they 
do,  and  in  all  the  evil  they  suffer :  yea,  by  the  inordinate  Jove  of 
the  gifts  and  graces  of  God,  instead  of  Himself,  they  fall  into  spir- 
itual pride,  gluttony,  and  greediness. 

3.  Mortify  all  affection  to,  and  delectation  in,  meat  and  drink, 
and  vain  thoughts  and  fancies,  which,  though  they  proceed  not  to 
consent,  yet  defile  the  soul,  and  grieve  the  Holy  Ghost,  and  do 
great  damage  to  the  spiritual  life. 

4.  Imprint  on  thy  heart  the  image  of  Jesus  crucified,  the  im- 
pressions of  his  humility,  poverty,  mildness,  and  all  his  holy  vir- 
tues :  let  thy  thoughts  of  him  turn  into  affection,  and  thy  know- 
ledge into  love.     For  the  Jove  of  God  doth  most  purely  work  in 


RULES    AND    INSTRUCTIONS    FOR    A    HOLY    LIFE.  561 

the  mortification  of  nature :  the  life  of  the  spirit,  purifying  the 
higher  powers  of  the  soul,  begets  the  solitariness  and  departure 
from  all  creatures,  and  the  influence  and  flowing  into  God. 

5.  Solitude,  silence,  and  the  strict  keeping  of  the  heart,  are  the 
foundations  and  grounds  of  a  spiritual  life. 

G.  Do  all  thy  necessary  and  outward  works  without  any  trouble 
or  carefulness  of  mind,  and  bear  thy  mind  amidst  all  always  in- 
wardly lifted  up  and  elevated  to  God,  following  always  more  the 
inward  exercise  of  love,  than  the  outward  acts  of  virtue. 

7.  To  this  can  no  man  come,  unless   he  be  rid  and  delivered 
from  all  things  under  God,  and  be  so  swallowed  up  in   God,  that 
he  can  contemn  and  despise  himself  and  all  things ;  for  the  pure 
love  of  God  maketh  the  spirit  pure  and  simple,  and  so  free,  that, 
without  any  pain  and  labor,  it  can  at  all  times  turn  and  recollect 
itself  in  God. 

8.  Mortify  all  bitterness  of  heart  towards  thy  neighbors,  and  all 
vain  complacency  in  thyself,  all  vain  glory  and  desire  of  esteem, 
in  words  and  deeds,  in  gifts  and  graces.     To  this  thou  shalt  come 
by  a  more  clear  and  perfect  knowledge  and  consideration  of  thy 
own  vileness,  and  by  knowing  God  to  be  the  fountain  of  all  grace 
and  goodness. 

9.  Mortify  all  affection  towards  inward,  sensible,  spiritual  de- 
light in  grace,  and  the  following  devotion  with  sensible  sweetness 
in  the  lower  faculties  or  powers  of  the  soul,  which  are  nowise  real 
sanctity  and  holiness  in  themselves,  but  certain  gifts  of  God  to  help 
our  infirmity. 

10.  Mortify  all  curious  investigation  or  search,  all  speculation 
arid  knowledge  of  unnecessary  things,  human  or  divine ;  for  the 
perfect  life  of  a  Christian  consisteth  not  in  a  high  knowledge,  but 
profound  meekness,   in  holy  simplicity,  and  in  the  ardent  love  of 
God  ;  wherein  we  ought  to  desire  to  die  to  all  affection  to  ourselves 
and  all  things  below  God ;  yea,  to  sustain  pain  and  dereliction, 
that  we  may  be  perfectly  knit  and  united  to  God,  and  be  perfectly 
swallowed  up  in  Him. 

11.  Mortify  all  undue  scrupulousness  of  conscience,  and  trust 
in  the  goodness  of  God  :  for  our  doubting  and  scruples  oft  times 
arise  from  inordinate  self-love,  and  therefore   vex  us ;  they  do  no 
good,  neither  work  any  real   amendment  in   us;  they  cloud  the 
soul,  and  darken  faith,  and  cool  love ;  and  it  is  only  the  stronger 
beams  of  these  that  can  despel  them.     And  the  stronger  that  faith 
and  Divine  confidence  is  in  us,  and  the  hotter  Divine  love  is,  the 
soul  is  so  much  the  more  excited  and  enabled   to  all  the  parts  of 
holiness,  to  mortifications  of  passions  and  lusts,  to  more  patience 
in  adversity,  and  to  more  thankfulness  in  all  estates. 

12.  Mortify  all  impatience  in   all  pains  and  troubles,   whether 
from  the  hands  of  God  or  men,  all  desire  of  revenge,  all  resent- 


562 


LEIGIITON  S    SELECT    WORKS. 


ment  of  injuries;  and  by  the  pure  love  of  God,  love  thy  very  per- 
secutors as  if  they  were  thy  dearest  iriends. 

13.  Finally,  Mortify  thy  own  will  in  all  things,  with  full  resig- 
nation of  thyself  to  suffer  all  dereliction,  outward  and  inward,  all 
pain,  and  pressures,  and  desolations,  and  that  for  the  pure  love  of 
God :  for  from  self-love  and  self-will  spring  all  sin  and  all  pain. 

A    PRAYER. 

14.  "  O  Jesus,  my  Saviour !  thy  blessed  humility,  impress  it  on 
my  heart.     Make  me  most  sensible  of  thy  infinite  dignity,  and  of 
my  own  vileness,  that  I  may  hate  myself  as  a  thing  of  nought,  and 
be  willing  to  be  despised  and  trodden  upon  by  all  as  the  vilest  mire 
of  the  streets  ;  that  I  may  still  retain  these  words, — I  AM  NOTHING, 
I  HAVE  NOTHING,  I  CAN  DO  NOTHING,  AND  I  DESIRE  NOTHING  BUT 
ONE." 

SECTION  IV. 

1.  Never  do  any  thing  with  propriety  and  singular  affection, 
being  too  earnest,  or  too  much  given  to  it ;  but  with  continual 
meekness  of  heart  and  mind,  lie  at  the  foot  of  God,  and  say,  "  Lord, 
I  desire  nothing,  neither  in  myself,  nor  in  any  creature,  save  only 
to  know  and   execute  Thy  blessed  will."     Saying  alway  in  thy 
heart,  "Lord,  what  wouldst  Thou  have  me  to  do?   Transform  my 
will  into  Thine :  fill  full,  and  swallow  up  as  it  were,  my  affections 
with  Thy  love,  and  with  an  insatiable  desire  to  honor  Thee,  and 
despise  myself." 

2.  If  thou  aspire  to  attain  to  the  perfect  knitting  and  union  with 
God,  know  that  it  requireth  a  perfect  exspoliation,  and  denudation, 
or  bare  nakedness,  and  utter  forsaking  of  all  sin,  yea  of  all  crea- 
tures, and  of  thyself  particularly',  even  that  thy  mind  and  under- 
standing,  thy  affections  and  desires,  thy  memory  and  fancy,  be 
made  bare  of  ail  things  in  the  world,  and  all  sensual  pleasures  in 
them,   so  as  thou  wouldst  be   content  that  the  bread  which   thou 
eatest  had  no  more  savor  than  a  stone,  and  yet,  for  his  honor  and 
glory  that  created  bread,  thou  art  pleased  that  it  savoreth  well: 
but  yet,  from  the  delectation  thou  feelest  in  it,  turn   thy  heart  to 
His  praises,  and  love  that  made  it. 

3.  The  more  perfectly  thou   livest  in  the  abstraction,  and  de- 
parture, and  bare  nakedness  of  thy  mind  from  ail  creatures,  the 
more  nakedly  and  purely  shalt  thou  have  the  fruition  of  the  Lord 
thy  God,  and  shalt  live  the  more  heavenly  and  angelical  life. — 
Therefore, 

4.  Labor  above  all  things  most  exactly  to  forsake  all  for  Him ; 
and  chiefly  to  forsake  and  contemn  thyself;  purely  loving  Him, 
and  in  a  manner  forgetting  thyself  and  all  things,  for  the  vehe- 
ment burning  love  of  Him  :  thus  thy  mind  will  run  so  much  upon 


RULES    AND    INSTRUCTIONS    FOR    A    HOLY    LIFE.  563 

Him,  that  thou  wilt  take  no  heed  what  is  sweet  or  bitter,  neither 
wilt  thou  consider  time  or  place,  nor  mark  one  person  from  anoth- 
er, for  the  wonder  and  love  of  Thy  Lord  God,  and  the  desire  of 
his  blessed  will,  pleasure,  and  honor  in  all  things.  And  whatso- 
ever good  thou  dost,  know  and  think  that  God  doth  it,  and  not  thou. 

5.  Choose  always  (to  the  best  of  thy  skill)  what  is  most  to  God's 
honor,  and  most  like  unto  Christ  and  his  example,  and  most  pro- 
fitable to  thy  neighbor,  and  most  against  thy  own  proper  will,  and 
least  serviceable  to  thy  own  praise  and  exaltation. 

6.  If  thou  continue  faithful  in  this  spiritual  work   and  travail, 
God  at  length,   without  doubt,  will  hear  thy  knocking,   and  will 
deliver  thee  from  all  thy  spiritual  trouble,  from  all  the  tumults, 
noise,  and  incumbrance  of  cogitations  and  fancies,  and  from   all 
earthly  affections,  which  thou  canst  by  no  better  means  put  away, 
than  by  continual  and  fervent  desire  of  the  love  of  God. 

7.  Do  not  at  any  time  let  or  hinder  His  working,  by  following 
thine  own  will ;  for  behold  how  much  thou  dost  the  more  perfectly 
forsake  thine  own  will,  and  the  love  of  thyself,  and  of  all  worldly 
things,   so   much  the  more  deeply  and  safely  shah  thou  be  knit 
unto  God,  and  increase  in  His  true  and  pure  love. 

SECTION  V. 

1.  If  thou  still  above  all  things  seek  that  union,  thou  must 
transfund  and  pour  thy  whole  will  into  the  high  pleasure  of  God ; 
and  whatsoever  befals  thee,  thou  must  be  without  murmuring  and 
retraction  of  heart,  accepting  it  most  joyfully  for  His  love  whose 
will  and  work  it  is. 

2.  Let  thy  great  joy  and  comfort  evermore  be,  to  have  His  plea- 
sure done  in  thee,  though  in  pains,  sickness,  persecutions,  oppres- 
sions, or  inward  griefs  and  pressures  of  heart,  coldness  or  barren- 
ness of  mind,  darkening  of  thy  will  and  senses,  or  any  temptations, 
spiritual  or  bodily.     And, 

3.  Under  any  of  these,  be  always  wary  thou  turn  not  to  sinful 
delights,  nor  to  sensual  and  carnal  pleasures,  nor  set  thy  heart  on 
vain  things,  seeking  comfort  thereby,  nor  in  any  wise  be  idle,  but, 
always  as  thou  canst,  compel  and  force  thyself  to  some  good  spir- 
itual exercise  or  bodily  work  ;  and  though  they  be  then  unsavory 
to  thee,  yet  are  they  not  the  less,  but  the  more,  acceptable  to  God. 

4.  Take  all  afflictions  as  tokens  of  God's  love  to  thee,  and  trials 
of  thy  love  to  Him,  and  purposes  of  kindness  to  enrich  thee,  and 
increase  more  plentifully  in  thee  His  blessed  gifts  and  spiritual 
graces,  if  thou  persevere  faithfully  unto  the  end ;  not  leaving  off 
the  vehement  desire  of  His  love  and  thy  own  perfection. 

5.  Offer  up  thyself  wholly  to  Him,  and  fix  the  point  of  thy  love 
upon  His  most  blessed  increated  love ;  and  there  let  thy  soul  and 
heart  res  and  delight,  and  be  as  it  were  resolved  and  melted  most 


564  LEIGHTON'S  SELECT  WORKS. 

happily  into  the  blessed  Godhead  ;  and  then  take  that  as  a  token, 
and  be  assured  by  it,  that  God  will  grant  thy  lovely  and  holy  de- 
sire. Then  shall  thou  feel  in  a  manner  no  difference  betwixt  hon- 
or and  shame,  joy  and  sorrow ;  but  whatsoever  thou  perceivest  to 
appertain  to  the  honor  of  thy  Lord,  be  it  ever  so  hard  and  unpleas- 
ant to  thyself,  thou  wilt  heartily  embrace  it,  yea,  with  all  thy  might 
follow  and  desire  it :  yet,  when  thou  wilt  think  thou  hast  done 
what  is  possible  for  thee,  thou  wilt  think  thou  hast  done  nothing 
at  all,  yea,  thou  shall  be  ashamed,  and  detest  thyself,  that  thou 
hast  so  wretchedly  and  imperfectly  served  so  noble  and  worthy  a 
Lord;  and  therefore,  thou  wilt  desire  and  endeavor  every  hour  to 
do  and  suffer  greater  and  more  perfect  things  than  hitherto  thou 
hast  tote,  for  getting  the  things  that  are  behind,  and  pressing  for- 
ward to  those  that  arc  before. 

6.  If  thou   hast   in   any  measure  attained  to  love  and  abide  in 
God,  then  rnayest  thou  keep  the  power  of  thy  soul  and  thy  senses, 
as  it  were,  shut  up  in  God,  from  gadding  out  to  any  worldly  thing 
or  vanity,  as  much  as  possible,  where  they  have  so  joyfully  a  secu- 
rity and  safeness.    Satiate  thy  soul  in  Him,  and  in  all  other  things 
still  see  Mis  blessed  presence. 

7.  Whatsoever  befalleth   ihee,  receive  il  not  from  the  hand  of 
any  creature,  but  from  Him   alone,  and  render  back  all  to  Him, 
seeking  in   all   things  His  pleasure  and  honor,  the  purifying  and 
subduing  of  thyself.     What  can  harm  thee,  when  ail  must  first 
touch  God,  within  whom  thou  hast  enclosed  thyself? 

8.  When  thou  perceivest  thyself  Ihus  knit  to  God,  and  thy  soul 
more  fast  and  joined  nearer  to  Him  than  to  thine  own  body,  then 
shall  thou  know  His  everlasting,  and  incomprehensible,  and  inef- 
fable goodness,  and  the  true  nobleness  of  thy  soul,  that  came  from 
Him,  and  was  made  to  be  reunited  to  Him. 

9.  If  thou  wouldst  ascend  and  come  up  to  thy  Lord  God,  thou 
must  climb  up  by  the  wounds  of  His  blessed  humanity,  that  re- 
main as  it  were  for  that  use  ;  and  when  thou  art  got  up  there,  thou 
wouldst  rather  suffer  death  than  willingly  commit  any  sin. 

10.  Entering  into  Jesus,  thou  easiest  thyself  into  an  infinite  Sea 
of  Goodness,  that  more  easily  drowns  and  happily  swallows  thee 
up,  than  the  ocean  does  a  drop  of  water.     Then  shall  thou  be  hid 
and  transformed  in  Him,  and  shall  often  be  as  thinking  wilhout 
thought,  and  knowing  withoul  knowledge,  and  loving  without  love, 
comprehended  of  Him  whom  thou  canst  not  comprehend. 

SECTION  VI. 

1.  Too  much  desire  to  please  men,  mightily  prejudgeth  the 
pleasing  of  God. 

2.  Too  great  earnestness  and  vehemency,  and  too  greedy  de- 


RULES    AND    INSTRUCTIONS    FOR   A    HOLY    LIFE.  565 

light  in  bodily  work  and  external  doings  scattereth  and  loseth  the 
tranquillity  and  calmness  of  the  mind. 

3.  Cast  all  thy  care  on  God,  and  commit  all  to  His  good  pleas- 
ure :  laud,  and  praise,   and  applaud  Him  in  all  things,  small  and 
great.     Forsake  thy  own  will,  and  deliver  up  thyself  freely  and 
cheerfully  to  the  will  of  God,  without  reserve  or  exception,   in 
prosperity  and  adversity,  sweet  or  sour,  to  have  or  to  want,  to  live 
or  to  die. 

4.  Disunite  thy  heart  from  all  things,  and  unite  it  only  to  God. 

5.  Remember  often,  and  devoutly,   the  life  and  passion,  the 
death  and  resurrection,  of  our  Saviour  Jesus. 

6.  Descant  not  on  other  men's  deeds,  but  consider  thine  own  : 
forget  other  men's  faults,  and  remember  thine  own. 

7.  Never  think  higlily  of  thyself,  nor  despise  any  other  man. 

8.  Keep  silence  and  retirement  as  much  as  thou   canst,  and 
through  God's  grace,  they  will  keep  thee  from  snares  and  offences. 

9.  Lift  up  thy  heart  often  to  God,  and  desire  in  all  things  His 
assistance. 

10.  Let  thy  heart  be  filled  and  wholly  taken  up  with  the  love  of 
God,  and  of  thy  neighbor;  and  do  all  that  thou  dost,  in  that  sin- 
cere charity  and  love.     The  sum  is: 

1.  Remember  always  the  presence  of  God. 
2/  Rejoice  always  in  the  will  of  God.     And, 
3.  Direct  all  to  the  glory  of  God. 

SECTION  VII. 

1.  Little  love,  little  trust;  but  a  great  love  brings  a  great  confi- 
dence. 

2.  That  is  a  blessed  hope  that  doth  not  slacken  us  in  our  duty, 
nor  maketh  us  secure,   but  increaseth  both  a  cheerful   will,   and 
gives  greater  strength  to  mortification  and  all  obedience. 

3.  What   ncedest  thou,  or   why  travailest  thou  about  so  many 
things?     Think  upon  one,   desire  and  love  one,   arid  thou  shalt 
find  great  rest.     Therefore, 

4.  Wherever  thou  be,  let  this  voice  of  God  be  still  in  thine  ear : 
My  son,   return  inwardly  to  thy  heart,   abstract  thyself  from   all 
things,  and  mind  Me  only.     Thus, 

5.  With  a  pure  mind  in  God,  clean  and  bare  from  the  memory 
of  all  things,  remaining  unmoveable  in  Him,  thou  shalt  think  and 
desire  nothing  but  Him  alone;  as  though  there  were  nothing  else 
in  the  world  but  He  and  thou  only  together ;  that  all  thy  faculties 
and  powers  being  thus  re-collected  into  God,  thou  mayest  become 
one  spirit  with  Him. 

6.  Fix  thy  mind  on  thy  crucified  Saviour,  and  remember  con- 
tinually His  great  meekness,  love,  and  obedience,  His  pure  chas- 

48 


566  LEIGHTON'S  SELECT  WORKS. 

tity,  His  unspeakable  patience,  and  all  the  holy  virtues  of  His 
humanity. 

7.  Think  on  His  mighty  power  and  infinite  goodness ;  how  He 
created  and  redeemed  thee ;  how  he  justifieth  thee,  and  worketh 
in  thee  all  virtues,  graces,  and  goodness  :  and  thus  remember  Him, 
until  thy  memory  turn  into  love  and  affection.     Therefore, 

8.  Draw  thy  mind  thus  from  all  creatures,  unto  a  certain  silence 
and  rest  from  the  jangling  and  company  of  all  things  below  God ; 
and  when  thou  canst  come  to  this,  then  is  thy  heart  a  place  meet 
and  ready  for  thy  Lord  God  to  abide  in,  there  to  talk  with  thy  soul. 

9.  True  humility  gaineth  and  overcometh  God  Almighty,  and 
maketh  thee  also  apt  and  meet  to  receive  all  graces  and  gifts.  But 
alas !  who  can  say  that  he  hath  this  blessed  meekness,  it  being  so 
hard,  so  uncertain,  so  secret  and  unknown  a  thing,  to  forsake  and 
mortify  perfectly  and  exactly  thyself,  and  that  most  venomous  worm 
of  all  goodness,  vain  glory  ? 

10.  Commit  all  to  the  high  providence  of  God,  and  suffer  noth- 
ing to  rest  or  enter  into  thy  heart,  save  only  God.     All  things  in 
the  earth  are  too  base  to  take  up  thy  love  or  care,  or  to  trouble  thy 
noble  heart,  thy  immortal  and  heavenly  mind.   Let  them  care  and 
sorrow,  or  rejoice  about  these  things,  who  are  of  the  world,  for 
whom  Christ  would  not  pray. 

11.  Thou  canst  not  please  nor  serve  two  masters  at  once  :  thou 
canst  not  love  divers  and  contrary  things;  if,  then,  thou  wouldst 
know  what  thou  lovest,  mark  well  what  thou  thinkest  most  upon. 
Leave  Earth,  and  have  Heaven ;  leave  the  World,  and  have  God. 

12.  All  sin  and  vice  springeth  from  the  property  of  our  own  will, 
all  virtue  and  perfection  cometh  and  groweth  from  the  mortifying 
of  it,  and  the  resigning  of  it  wholly  to  the  pleasure  and  will  of  God. 


INDEX. 


Introduction,  5. 

Holiness  of  Life,  61. 

The  Christian  a  Stranger  and  a  Pilgrim,  61 . 

Obedience  and  sprinkling  of  the  wood  of 
Christ,  61. 

Sanctification  of  the  Spirit,  63. 

Election,  Effectual  calling,  and  Salva- 
tion, 65. 

The  Apostles'  manner  of  Salutation,  67. 

Peace  with  God,  68. 

Spiritual  Thanksgiving  and  Joy,  69- 

Inheritance  of  the  Saints,  70. 

Preservation  of  the  Saints,  with  the  causes 
of  it,  74. 

Salvation  ready  to  be  revealed,  76. 

Benefit  of  Temptations,  77. 

Godly  man's  comfort  amidst  them.  79. 

Trial  of  Faith,  81. 

Christ's  example  in  suffering,  84. 

We  must  be  armed  with  the  mind  of 
Christ,  85. 

And  live  to  the  will  of  God,  87. 

External  morality  not  conversion,  88. 

Life  of  the  Christian,  90. 

The  Christian's  review  of  his  unconverted 
state,  91. 

Duty  of  Living  to  God  in  temporal  em- 
ployments, 94. 

Opposite  course  of  Christians  and  carnal 
men,  95. 

Their  opposite  thoughts  and  speeches,  98. 

Manner  in  which  we  hear  the  Gospel,  100. 

To-day  the  day  of  salvation,  101. 

Means  of  knowing  whether  we  are  Chris- 
tians, 102. 

Means  of  growing  in  grace,  105. 

Prayer,  105.    Christian  Sobriety,  108. 

Watchfulness,  109. 

Mutual  relation  of  these  duties,  110. 

End  of  all  things  at  hand,  112. 

Faith  in  Chnst,  114. 

Nature  of  Love  to  God,  115. 

Union  of  Faith  and  Love,  116. 

Hope  of  the  Believer,  117* 


Pleasantness  of  a  Religious  Life,  1 17. 

Salvation,  118. 

Grounds  of  Salvation,  119, 

Reliance  on  the  Grace  of  Christ,  120i 

Duty  of  searching  the  Scriptures,  121. 

Which  things  the  acgels  desire  to  look  in- 
to, 124. 

Revelation  of  Jesus  Christ,  125. 

Faith  and  Hope,  126. 

Gird  up  the  loins  of  your  mind,  127. 

Unconverted  heart  subject  to  the  lusts  of 
ignorance,  130. 

Be  ye  holy,  for  I  am  holy,  131. 

The  Holy  Fear  of  God,  133, 

Course  of  a  man's  life  out  of  Christ,  137. 

What  makes  the  Blood  of  Christ  effectu- 
al, 138. 

Fitness  of  the  time  of  Christ's  coming,  139, 

Belief  in  God  through  Christ,  139. 

Love  of  the  Brethren,  140. 

Word  made  effectual  by  the  Spirit,  142. 

Vanity  of  this  life,  143. 

Infancy  of  Saints,  146. 

Desire  the  sincere  milk  of  the  word,  146. 

Experience  of  the  graciousness  of  God,148. 

Nature,  Materials,  and  Structure  of  God's 
Spiritual  Temple,  150. 

Spiritual  sacrifices,  156. 

How  acceptable  to  God,  157. 

The  Chief  Corner  Stone,  157. 

Errors  concerning  Faith,  159. 

Influence  of  true  Faith,  161. 

Believers  a  Royal  Priesthood,  161. 

Spiritual  and  Levitical  Priesthood  com* 
pared,  162.  Christ  our  Light,  165. 

Mercy  of  God  in  Christ,  169. 

Right  preaching  and  hearing,  172. 

The  single  eye  to  God's  glory,  173. 

Abstain  from  fleshfly  lusts,  174. 

An  honest  conversation,  176. 

For  so  is  the  will  of  God,  177. 

Honor  all  men,  177. 

Humility  the  ground  work  of  real  polite- 
ness, 178,  Tear  God,  180. 


568 


INDEX. 


Reward  of  the  Righteous,  182. 

Duty  of  serving  God  under  all  circum- 
stances, 183. 

A  spiritual  mind  ennobles  every  employ- 
ment, 184. 

The  obedience  of  servants  should  spring 
from  conscience  towards  God,  185. 

Christ's  sufferings  our  Example,  187. 

When  he  was  reviled,  he  reviled  not  a- 
gain,  190. 

Christ  the  great  theme  of  the  Apostles,l  92. 

Our  sins  the  cause  of  our  Saviour's  suffer- 
ings, 192. 

Christ  crucified,  the  best  kind  of  learn- 
ing, 194. 

Dying  to  sin  and  living  to  righteousness, 

•Sanciification  the  companion  and  End  of 

Justification,  199. 

Ornament  of  a  meek  and  quiet  spirit,  200. 
Heirs  together  of  the  grace  of  life,  202. 
Conjueral  affection  necessary  for  muti 


fervent  prayer,  202. 
aanimity  of  i 


necessary  for  mutual 


Unanimity  of  mind  in  regard  to  religion, 
204.  Christian  Sympathy,  208. 

Christian  Courteousness,  212. 

Christian  Forbearance,  214. 

Remedy  for  profane  and  uncharitable 
speaking,  216. 

Perseverance  and  diligence  in  doing  good. 
217.  The  Righteous  and  Evil  Doers,  21 9. 

Prayer  should  go  forth  from  a  holy,  brok- 
en, humble  heart,  220. 

Assurance  of  answer  to  Prayer,  221. 

Answers  to  Prayer,  225. 

Duty,  dignity,  and  profitableness  of  Pray- 
er, 227.  The  beauty  of  holiness,  228. 

They  that  will  live  godly  must  suffer  per- 
secution ,  230.  Faith  in  God,  234. 

The  holy  fear  of  God,  235. 

The  Believer's  hope,  236. 

The  Reason  for  the  Believer's  Hope  to  be 
given  with  meekness  and  fear,  237. 

An  enlightened'  conscience  and  good  con- 
versation, 237. 

The  advantage  of  a  good  conscience  and 
conversation,  240. 

A  good  conscience  makes  affliction  light, 
241.  The  sufferings  of  Christ,  242. 

Our  restoration  to  God  is  by  Christ's  suf- 
ferings, 246. 

Resurrection  of  Christ  from  the  grave,  247. 

Memory  of  the  Righteous,  248. 

Patience  towards  sinners,  249. 

The  obedience  of  Noah,  249. 

The  smallness  of  the  number  of  Believ- 
ers, 251.  Baptism,  252. 

The  answer  of  a  good  conscience,  256. 

God  requires  a  pure  heart,  257. 

The  foundation  of  a  good  conscience.  260. 

Use  to  be  made  of  gifts  and  graces,  261. 

Dependence  upon  God,  264. 

Object  of  all  Christian  gifts  and  institu- 
tions, 265.  The  Christian  conflict,  267. 

The  Christian's  joy  amidst  sufferings,  270. 


We  should  suffer,  not  as  evil  doers,  but  as 
Christians,  272. 

The  Christian's  happiness  indestructible, 
273. 

If  we  suffer  for  Christ,  His  spirit  rests  ou 
us,  274. 

God's  time  and  purpose  in  the  afflictions 
of  his  church,  277. 

The  end  of  those  that  obey  not  the  Gos- 
pel, 281. 

Confidence  in  God  amidst  affliction,  284. 

To  discourse  well  of  divine  things  we  must 
do  it  from  experience,  288. 

Manner  tn  which  we  ought  to  hear  the 
Word  of  God,  290. 

Motives  that  ought  to  actuate  the  minister 
of  the  Gospel,  292.  Humility,  294. 

Submission,  301. 

Trust  in  Divine  Providence,  305. 

Be  sober,  be  vigilant,  312. 

Your  adversary,  the  devil,  316. 

Steadfastness  of  Faith,  318. 

Perseverance  and  progress  in  grace,  320. 

Fullness  of  grace  and  consolation  in  God, 
325. 

The  Eternal  Glory  to  be  revealed,  328. 

Manner  in  which  we  should  praise  God, 
330. 

We  have  seen  his  star  in  the  east,  and  are 
come  to  worship  him,  332. 

Age  at  which  Jesus  Christ  and  John  the 
Baptist  entered  on  their  ministry,  332. 

Repentance,  333. 

John's  severity  to  the  Pharisees  and  Sad- 
ducees,  333. 

My  beloved  Son,  in  whom  I  am  well  pleas- 
ed, 334.  Temptation  of  Jesus,  335. 

Satan  quoting  scripture,  336. 

The  Sermon  on  the  Mount,  337. 

Gospel  establishes  the  law,  339. 

Forgiveness  of  injuries,  339. 

Alms,  prayer,  ana  fasting,  340. 

Judge  not,  that  ye  be  not  judged,  342. 

Enter  ye  in  at  the  strait  gate,  344. 

Not  every  one  that  saith  Lord,  Lord,  344. 

The  people  were  astonished  at  his  doc- 
trine, 345.  The  Centurion's  Faith,  345. 

Poverty  of  Christ,  346. 

Christ  stilling  the  tempest,  346. 

Conduct  of  the  Gadarenes,  349. 

Thy  sins  be  forgiven  thee,  349, 

Sitting  at  the  receipt  of  custom,  350. 

Heavenly  wisdom,  352. 

Complaints  of  sinfulness,  355. 

The  wisdom  from  above  is  pure,  357. 

Heavenly  Meditation,  357. 

I  have  borne  chastisement,  359. 

What  I  see  not  teach  thou  me,  360. 

The  worship  of  God  in  the  sanctuary,  361. 

The  church  in  the  care  of  God,  362. 

The  true  glory  of  the  church,  363. 

Insincerity  in  Public  Worship,  364. 

Hypocrisy,  368. 

A  welcome  to  the  light,  368. 

Internal  evidence  oi  Revelation,  369. 


INDEX. 


569 


Christ  the  light  of  the  world,  369. 

Christ  the  lustre  of  the  church,  370. 

Hope  amidst  billows,  372. 

The  loving  kindness  of  God,  373. 

Grief  for  the  violation  of  God's  law,  376. 

They  will  be  still  praising  thee,  378. 

The  name  of  Jesus  fragrant,  379. 

Without  me  ye  can  do  nothing,  382. 

The  carnal  and  spiritual  mind,  383. 

The  heart  to  be  regulated  first  of  all,  384. 

Owe  110  man  any  thing  but  to  love  one  an- 
other, 385. 

Preface  to  a  Sermon,  387. 

God's  dispensations  above  our  wisdom, 
387.  Trusting  in  the  Lord,  389. 

The  believer  a  hero,  390. 

The  seed  is  the  word,  395. 

Stony  ground  hearers,  396. 

How  the  Christian  may  be  fruitful,  397. 

I  will  run  in  the  way  of  thy  command- 
ments, 398. 

Is  my  sin  pardoned  or  not  ?  404. 

The  Christian  triumph,  405. 

Sin  separates  the  soul  from  God,  409. 

Time  to  awake,  41L 

Deportment  of  children  of  the  light,  412. 

Put  ye  on  the  Lord  Jesus  Christ,  413. 

The  children  of  God  understand  his  loving 
kindness,  4J6. 

The  confidence  of  faith,  420. 

Jesus  our  Wisdom,  Righteousness,  Sanc- 
tificalion,  and  Redemption,  424. 

Mocknoss  under  correction,  428. 

In  returning  and  rest  ye  shall  be  saved, 
429.  My  hope  is  in  Thee,  432. 

What  is  that  to  thee  ?  Follow  thou  me. 
My  son,  give  me  thy  heart,  436. 

In  their  affliction  they  will  seek  me  early. 
437.  The  hiding  of  God's  face,  438. 

The  fear  of  death,  442. 

Duties  of  Ministers,  443. 

Be  much  in  prayer,  449, 

Forms  of  prayer,  450. 

Selfish  prayer,  452. 

Hallowed  be  thy  name,  453. 

Give  us  this  day  our  daily  bread,  454. 

Forgive  us  our  debts,  as  we  forgive  our 
debtors,  455. 

The  way  of  sin  down  hill,  457. 

Honor  the  Sabbath  day  to  keep  it  holy, 

The  blessedness  of  the  man  whose  iniqui- 
ties are  forgiven,  459. 

Out  of  the  depths  have  I  cried  unto  thee 
O  Lord,  462. 

Prayer  the  natural  language  of  the  chil- 
dren of  God,  465. 

The  carnal  mind  sees  God  in  nothing ;  the 


spiritual  mind  sees  him  in  every  thing, 
467.  I  will  take  heed  to  my  ways,  468. 

Our  glory  is,  to  be  like  Christ,  470. 

1  held  my  peace  even  from  good,  471. 

Practical  knowledge,  472. 

Inconsistency  of  men  in  the  waste  of  life, 
472.  Lord,  what  wait  I  for  ?  473. 

My  hope  is  in  thee,  473. 

Benefit  of  affliction,  474. 

Hold  not  thy  peace  at  my  tears,  475. 

0  spare  me,  that  I  may  recover  strength, 
before  I  go  hence  to  be  here  no  more, 
476.    Not  slothful  in  business,  478. 

Holding  the  mystery  of  the  faith  in  a  pure 
conscience,  479. 

1  believe  in  God,  the  Father,  the  Son,  and 
the  Holy  Ghost,  Maker  of  Heaven  and 
Earth,  480. 

And  in  Jesus  Christ,  482. 

Reflections  on  Christ's  sufferings,  483. 

On  his  resurrection,  485. 

His  ascension,  487. 

His  day  of  judgment,  488. 

The  communion  of  saints,  492. 

Forgiveness  of  sins,  492. 

Resurrection  of  the  body,  494. 

Life  eternal,  494. 

Introduction  to  the  Theological  Lectures, 

496.    Study  of  the  Scriptures,  499. 
Happiness    not  to  be  found   in  earthly 

things,  499. 

Evidence  of  the  soul's  immortality,  503. 
The  soul's  dignity,  504. 
Happiness  of  Heaven,  505. 
Universality  of  religious  impressions,  607. 
Being  of  a  God,  508. 
Divine  Providence,  509. 
Religion  in  its  influence  on  this  life,  510. 
Decrees  of  God,  513. 
The  Creator  seen  in  the  creation,  516. 
Difficulties  in  regard  to  the  Providence  of 

God,  519. 
Service  of  God  from  the  principle  of  love, 

520.    Of  Christ  the  Saviour,  521. 
Dignity  of  becoming  Sons  of  God,  524. 
The  soul  unsatisfied  till  it  returns  to  God, 

524. 

Holiness  the  only  true  happiness,  527. 
Practical  study  of  the  Bible,  531. 
Regulation  of  life  by  the  rules  of  religion, 

532. 

Exhortation  to  students  after  vacation. 

Exhortations  to  the  candidates  for  the  de- 
gree of  Master  of  Arts  in  the  University 
of  Edinburgh,  538. 

Valedictory  Oration,  554. 

Rules  and  Instructions  for  a  holy  life,  556. 


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